Justice without strength, and strength without justice: fearful misfortunes!
[La justice sans force, et la force sans justice: malheurs aflreux!]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 15 “De la Liberté, de la Justice et des Lois [On Liberty, Justice, and Laws],” ¶ 18 (1850 ed.) [tr. Calvert (1866), ch. 12]
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Quotations about:
justice
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
The principle underlying every society is justice, for yourself and for others. If you are to love your neighbour as yourself, neighbour as yourself, it’s only fair to love yourself as much as you love your neighbour.
[Le principe de toute société est de se rendre justice à soi-même et aux autres. Si l’on doit aimer son prochain comme soi-même, il est au moins aussi juste de s’aimer comme son prochain.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 5, ¶ 321 (1795) [tr. Parmée (2003), ¶ 205]
(Source)
See Matthew. (Source (French)). Alternate translations:The one great social principle is to be just both to yourself and to others. If you must love your neighbour as yourself, it is at least as fair to love yourself as your neighbour.
[tr. Hutchinson (1902)]Justice to oneself and to others is the first principle of all Society; and if we should love our neighbour as ourself, it is quite as just that we should love ourself as much as our neighbour.
[tr. Mathers (1926)]The principle of all society is to do justice to oneself and to others. If one should love one’s neighbor as oneself, it is at least equally just to love oneself as one does one’s neighbor.
[tr. Merwin (1969)]The principle of all society is to do justice to oneself and to others. If it is right to love the person next to us as ourselves, it is at least as right to love ourselves as much as the people next to us.
[tr. Siniscalchi (1994)]
For this reason, the law is established which no passion can disturb. It is void of desire and fear, lust and anger. It is mens sine affectu, written reason, retaining some measure of the divine perfection. It does not enjoin that which pleases a weak, frail man; but, without any regard to persons, commands that which is good, and punishes evil in all, whether rich or poor, high or low. It is deaf, inexorable, inflexible.
Algernon Sidney (1623-1683) English politician, republican political theorist [also Sydney]
Discourses Concerning Government, ch. 3, § 15 (1689)
(Source)
The Latin means "mind without emotion."
John Adams was a huge fan of Sidney (whose republican / anti-monarchical writings against King Charles II, leading to his execution, had significant impact on many of the Founders). Adams incorporated the above speech into the closing arguments of his legal defense of the British soldiers in the Boston Massacre trials (1770-12-04). Because of that use, Adams is often cited for the above quote, though he clearly attributed it to Sidney.
To the above, Adams added this, the last line of his closing:On the one hand it is inexorable to the cries and lamentations of the prisoners; on the other it is deaf, deaf as an adder to the clamours of the populace.
Quite a few of the editorials have shown what the court ought to have done. We are always saying let the law take its course but what we really mean is “Let the law take our course.”
Will Rogers (1879-1935) American humorist
Column (1935-02-19), “Daily Telegram: Mr. Rogers Saw Warning in the Decision on Gold”
(Source)
Referring to the Supreme Court "Gold Clause" cases, particularly Perry v. U.S., which allowed the federal government to not pay its debts in gold.
Justice insists on obligation, law on decorum. Justice is critical and discriminating; law is supervisory and commanding. Justice refers to the individual, law to the community.
[Das Recht dringt auf Schuldigkeit, die Polizei aufs Geziemende. Das Recht ist abwägend und entscheidend, die Polizei überschauend und gebietend. Das Recht bezieht sich auf den Einzelnen, die Polizei auf die Gesamtheit.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
Sprüche in Prosa: Maximen und Reflexionen [Proverbs in Prose: Maxims and Reflections] (1833) [tr. Rönnfeldt (1900)]
(Source)
From Wilhelm Meister's Journeyman Years (1829).
(Source (German)). Alternate translations:Justice insists on obligation, law on decorum. Justice weighs and decides, law superintends and orders. Justice refers to the individual, law to society.
[tr. Saunders (1893), "Life and Character," sec. 1, # 50]Law deals with guilt, the police with what is fitting. Law considers and decides, the police surveys and commands. Law is concerned with the individual, the police with the community.
[tr. Stopp (1995), #544]
MARGARET: Father, that man’s bad.
MORE: There is no law against that.
ROPER: There is! God’s law!
MORE: Then God can arrest him.Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)
(Source)
Bolt's 1966 film adaptation uses the same lines.
ORESTES: Otherwise how can we believe in the gods, if injustice can triumph over justice?
[ὈΡΈΣΤΗΣ:ἢ χρὴ μηκέθ᾽ ἡγεῖσθαι θεούς,
εἰ τἄδικ᾽ ἔσται τῆς δίκης ὑπέρτερα.]
Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 584ff (c. 420 BC) [tr. Theodoridis (2006)]
(Source)
(Source (Greek)). Alternate translations:Else shall we cease to think that any Gods
Exist, if Villainy prevail o'er Justice.
[tr. Wodhull (1809); Electra speaking]Else we must no longer believe in gods, if wrong is to be victorious over right.
[tr. Coleridge (1891)]It behooves one no longer to think that there are Gods, if unjust deeds get the advantage of justice.
[tr. Buckley (1892)]We must believe no more
In Gods, if wrong shall triumph over right.
[tr. Way (1896)]Else men shall know there is no God, no light
In Heaven, if wrong to the end shall conquer right.
[tr. Murray (1905)]Else must we cease to believe in gods, if wrong is to triumph o'er right.
[tr. Coleridge (1938 ed.)]For if wrongful acts
triumph over justice, then no longer
should we put any of our faith in gods.
[tr. Johnston (2009), l. 699ff]
Dessous roared with laughter. “Telman! I can’t believe I’m having to tell you this, but life isn’t fair!”
“No, the world isn’t fair, the universe isn’t fair. Physics, chemistry and mathematics, they aren’t fair. Or unfair, for that matter. Fairness is an idea, and only conscious creatures have ideas. That’s us. We have ideas about right and wrong. We invent the idea of justice so that we can judge whether something is good or bad. We develop morality. We create rules to live by and call them laws, all to make life more fair.”
ELECTRA: And let no man committing wicked acts
believe that if he runs the first leg well,
he is defeating justice, not before
he moves across the finish line and ends
the last lap in his life.[ἨΛΈΚΤΡΑ:ὧδέ τις κακοῦργος ὢν
μή μοι τὸ πρῶτον βῆμ᾽ ἐὰν δράμῃ καλῶς,
955νικᾶν δοκείτω τὴν Δίκην, πρὶν ἂν πέλας
γραμμῆς ἵκηται καὶ τέλος κάμψῃ βίου.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 954ff (c. 420 BC) [tr. Johnston (2009), l. 1152]
(Source)
Speaking to the corpse of Ægisthus, who slew her father, Agamemnon.
(Source (Greek)). Alternate translations:Let no villain,
Tho' the first stage of his career he run
With prosperous Fortune, think he hath outstripp'd
Avenging Justice, till he reach the goal,
And end his life.
[tr. Wodhull (1809)]Let none suppose, though he have run the first stage of his course with joy, that he will get the better of Justice, till he have reached the goal and ended his career.
[tr. Coleridge (1891)]Let not a man, if he run the first course well, think he will win the victory, before he comes nigh the line, and turns the end of life.
[tr. Buckley (1892)]Let none dream, though at starting he run well,
That he outrunneth Justice, ere he touch
The very goal and reach the bourn of life.
[tr. Way (1896)]O vaunt not, if one step be proudly made
In evil, that all Justice is o'ercast:
Vaunt not, ye men of sin, ere at the last
The thin-drawn marge before you glimmereth
Close, and the goal that wheels 'twixt life and death.
[tr. Murray (1905)]So let no evildoer suppose, even if he runs the first step well, that he will get the better of Justice, until he comes to the end of the finish-line and makes the last turn in life.
[tr. Coleridge (1938 ed.)]Let every criminal like him know that just because his first criminal steps went according to his wishes that he has not defeated Justice before his life’s end.
[tr. Theodoridis (2006)]May every criminal
see that he'll never win the race with Justice!
He may run quick at first, but play it out:
run on, right to the finish line of life.
[tr. Wilson (2016)]
Once, I remember, Father Abbot said that our purpose is justice, and with God lies the privilege of mercy. But even God, when he intends mercy, needs tools to his hand.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Dead Man’s Ransom, ch. 15, [Cadfael] (1984)
(Source)
Closing words of the book.
If your anger decreases with time, you did injustice; if it increases, you suffered injustice.
Nassim Nicholas Taleb (b. 1960) Lebanese-American essayist, statistician, risk analyst, aphorist
The Bed of Procrustes: Philosophical and Practical Aphorisms, “Preludes” (2010)
(Source)
Justice requires us to remember that when any citizen denies his fellow, saying, “His color is not mine,” or “His beliefs are strange and different,” in that moment he betrays America, though his forebears created this Nation.
Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
Speech (1965-01-20), Inaugural Address, Washington, D. C.
(Source)
All governments, democracies as well as autocracies, believe that those they seek to punish are guilty; the impediment of constitutional barriers are galling to all governments when they prevent the consummation of that just purpose. But those barriers were devised and are precious because they prevent that purpose and its pursuit from passing unchallenged by the accused, and unpurged by the alembic of public scrutiny and public criticism. A society which has come to wince at such exposure of the methods by which it seeks to impose its will upon its members, has already lost the feel of freedom and is on the path towards absolutism.
Learned Hand (1872-1961) American jurist
United States v. Coplon, 185 F.2d 629 (2d Cir. 1950) [majority opinion]
(Source)
JUSTICE, n. A commodity which in a more or less adulterated condition the State sells to the citizen as a reward for his allegiance, taxes, and personal service.
Ambrose Bierce (1842-1914?) American writer and journalist
“Justice,” The Cynic’s Word Book (1906)
(Source)
Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1886-01-09).
There is no virtue so truly great and godlike as justice.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1713-07-04), The Guardian, No. 99
(Source)
In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are very powerful illusions.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
The Lion and the Unicorn: Socialism and the English Genius, Part 1 “England Your England,” sec. 2 (1941)
(Source)
But now persecution is good, because it exists; every law which originated in ignorance and malice, and gratifies the passions from whence it sprang, we call the wisdom of our ancestors: when such laws are repealed, they will be cruelty and madness; till they are repealed, they are policy and caution.
Sydney Smith (1771-1845) English clergyman, essayist, wit
The Letters of Peter Plymley, Letter 5 (1807)
(Source)
The man of firm and righteous will,
No rabble, clamorous for the wrong,
No tyrant’s brow, whose frown may kill,
Can shake the strength that makes him strong.[Iustum et tenacem propositi virum
non civium ardor prava iubentium,
non voltus instantis tyranni
mente quatit solida]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 3, # 3, l. 1ff (3.3.1-4) (23 BC) [tr. Conington (1872)]
(Source)
(Source (Latin)). Alternate translations:An honest and resolved man,
Neither a peoples tumults can,
Neither a Tyrants indignation,
Un-center from his fast foundation.
[tr. Fanshaw; ed. Brome (1666)]Not the rage of the people pressing to hurtful measures, not the aspect of a threatening tyrant can shake from his settled purpose the man who is just and determined in his resolution.
[tr. Smart/Buckley (1853)]He that is just, and firm of will
Doth not before the fury quake
Of mobs that instigate to ill,
Nor hath the tyrant's menace skill
His fixed resolve to shake.
[tr. Martin (1864)]Not the rage of the million commanding things evil,
Not the doom frowning near in the brows of the tyrant,
Shakes the upright and resolute man
In his solid completeness of soul.
[tr. Bulwer-Lytton (1870)]Neither the fury of the populace, commanding him to do what is wrong, nor the face of the despot which confronts him, [...] shakes from his solid resolve a just and determined man.
[tr. Elgood (1893)]The just man, in his purpose strong,
No madding crowd can bend to wrong.
The forceful tyrant's brow and word,
[...] His firm-set spirit cannot move.
[tr. Gladstone (1894)]Him who is just, and stands to his purpose true.
Not the unruly ardour of citizens
Shall shake from his firm resolution,
Nor visage of the oppressing tyrant.
[tr. Phelps (1897)]The upright man holding his purpose fast,
No heat of citizens enjoining wrongful acts,
No overbearing despot's countenance,
Shakes from his firm-set mind.
[tr. Garnsey (1907)]The man that's just and resolute of mood
No craze of people's perverse vote can shake,
Nor frown of threat'ning monarch make
To quit a purposed good.
[tr. Marshall (1908)]The man tenacious of his purpose in a righteous cause is not shaken from his firm resolve by the frenzy of his fellow citizens bidding what is wrong, not by the face of threatening tyrant.
[tr. Bennett (Loeb) (1912)]Who loves the Right, whose will is resolute,
His purpose naught can shake — nor rage of brute
Mob bidding him work evil; nor the eye
Of threatening despot
[tr. Mills (1924)]A mob of citizens clamouring for injustice,
An autocrat's grimace of rage [...] cannot stagger
The just and steady-purposed man.
[tr. Michie (1963)]The man who knows what's right and is tenacious
In the knowledge of what he knows cannot be shaken.
Not by people righteously impassioned
In a wrong cause, and not by menacings
Of tyrants' frowns.
[tr. Ferry (1997)]The just man, tenacious in his resolve,
will not be shaken from his settled purpose
by the frenzy of his fellow citizens
imposing that evil be done,
or by the frown of a threatening tyrant.
[tr. Alexander (1999)]The passion of the public, demanding what
is wrong, never shakes the man of just and firm
intention, from his settled purpose,
nor the tyrant’s threatening face.
[tr. Kline (2015)]Neither the passion of citizens demanding crooked things,
Not the face of a threatening tyrant
Shakes the man who is righteous and set in purpose
From his strong mind.
[tr. Wikisource (2021)]
One hundred years ago, the slave was freed. One hundred years later, the Negro remains in bondage to the color of his skin. The Negro today asks justice. We do not answer him — we do not answer those who lie beneath this soil — when we reply to the Negro by asking, “Patience.”
Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
Speech (1963-05-30), Memorial Day, Gettysburg, Pennsylvania
(Source)
For ourselves and for the present, we are safe; our immediate peril is past. But for how long are we safe; and how far have we removed our peril? If our nation could not itself exist half slave and half free, are we sure that it can exist in a world half slave and half free? Is the same conflict less irrepressible when world wide than it was eighty years ago when it was only nation wide? Right knows no boundaries, and justice no frontiers; the brotherhood of man is not a domestic institution.
Learned Hand (1872-1961) American jurist
“A Pledge of Allegiance,” speech, Central Park, New York City (1945-05-20)
(Source)
His second "I Am an American Day" address. Collected in The Spirit of Liberty (1953).
HERMIONE: Since what I am to say must be but that
Which contradicts my accusation, and
The testimony on my part no other
But what comes from myself, it shall scarce boot me
To say “Not guilty.” Mine integrity,
Being counted falsehood, shall, as I express it,
Be so received. But thus: if powers divine
Behold our human actions, as they do,
I doubt not then but innocence shall make
False accusation blush and tyranny
Tremble at patience.William Shakespeare (1564-1616) English dramatist and poet
Winter’s Tale, Act 3, sc. 2, l. 23ff (3.2.23-33) (1611)
(Source)
EDGAR: The gods are just, and of our pleasant vices
Make instruments to plague us.William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 5, sc. 3, l. 204ff (5.3.204-205) (1606)
(Source)
They loved their wives, and were beloved by them. Their entire attention was directed to educating their children in the ways of virtue; the miseries of their fellow countrymen were constantly represented to them and held up as the sorriest of examples. Above all, they were taught that individual interest is always bound to the common interest, that to try to separate them was to invite ruin, that virtue is not something costly to achieve nor painful to exercise, and that justice for others is a blessing for ourselves.
They soon had the consolation of virtuous fathers, seeing their children develop in their image.[Ils aimoient leurs femmes, et ils en étoient tendrement chéris. Toute leur attention étoit d’élever leurs enfants à la vertu. Ils leur représentoient sans cesse les malheurs de leurs compatriotes, et leur mettoient devant les yeux cet exemple si touchant ; ils leur faisoient surtout sentir que l’intérêt des particuliers se trouve toujours dans l’intérêt commun ; que vouloir s’en séparer, c’est vouloir se perdre ; que la vertu n’est point une chose qui doive nous coûter ; qu’il ne faut point la regarder comme un exercice pénible ; et que la justice pour autrui est une charité pour nous.
Ils eurent bientôt la consolation des pères vertueux, qui est d’avoir des enfants qui leur ressemblent.]Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 12, Usbek to Mirza (1721) [tr. Healy (1964)]
(Source)
In the story of the Troglodytes, a tribe who had been decimated by a plague after years of self-interested anarchy where every person did as they wished. The survivors developed a philosophy of mutual aid and community, and prospered.
(Source (French)). Alternate translations:They lov'd their Wives, and were tenderly belov'd by them. They were wholly intent upon educating their Children to Virtue. They continually represented to them the Calamities of their Countrymen, and often set that moving Example before their Eyes. They above all things instill'd into them this Principle, that every private Man's Interest is inseparable from the Interest of the Community. To divide it, is Ruin. That Virtue is not a thing which should be troublesome to us, nor ought the Exercise of it to give us pain; and that Justice to another, is Charity to our selves.
They had soon the Consolation of virtuous Fathers; which is, to have Children like themselves.
[tr. Ozell (1736)]They loved their wives, and were affectionately beloved by them. The training up their children to virtue engaged their utmost care. They continually represented to them the miseries of their countrymen, and placed their melancholy example before their eyes. They especially inculcated upon their minds, that the interests of individuals was always to be found in that of the community, and that to attempt to seek it separately was to destroy it; that virtue is by no means a thing that ought to be burdensome to us, nor the practice of it considered as painful; that doing justice to others is acting charitably to ourselves. They soon enjoyed the consolation of virtuous parents, which consists in having children like themselves.
[tr. Floyd (1762)]They loved their wives, and were beloved most tenderly. Their utmost care was given to the virtuous training of their children. They kept before their young minds the misfortunes of their countrymen, and held them up as a most melancholy example. Above all, they led them to see that the interest of the individual was bound up in that of the community; that to isolate oneself was to court ruin; that the cost of virtue should never be counted, nor the practice of it regarded as troublesome; and that in acting justly by others, we bestow blessings on ourselves.
They soon enjoyed the reward of virtuous parents, which consists in having children like themselves.
[tr. Davidson (1891)]They loved their wives, and were in turn tenderly beloved by them. Their whole ambition was to rear their children virtuously. They constantly placed before their eyes the misfortunes of their fellow-countrymen, and proved to them by this thrilling example that the interest of the individual is one with the interest of the community; that to attempt to separate them is to court ruin; that virtue is a thing the practice of which ought to be found easy; that we should never regard its cultivation as a painful exercise, and that justice to others is a blessing to ourselves. They had soon the consolation of virtuous fathers, which is to see their children grow up in their likeness.
[tr. Betts (1897)]They loved their wives, who cherished them tenderly in return; they devoted their whole attention to raising their children in the path of virtue; they told them repeatedly of the misfortunes of their compatriots, and showed them those piteous examples; above all, they made them feel that the interest of the individual is always identical with the common interest, and that to attempt to separate oneself from it is fatal; that we should not find virtue arduous, or regard it as a painful exercise, and that justice to another is a charity to oneself.
Soon they knew the consolation of virtuous fathers, which is to have children like themselves.
[tr. Mauldon (2008)]They loved their wives, who in turn cherished them. Their great aim was to raise their children in the path of virtue. They constantly told them stories about their compatriots, putting that unhappy example before their eyes. Above all, they stressed that one;s self0--interest is always contained within the common interest, and that to separate those two was to take a step toward ruin; they taught also that virtue need cost us nothing, that we must not regard virtue as a painful burden; finally, they taught that to do justice for one is to do good for all.
In time they enjoyed the consolation of virtuous fathers, which is to have children who resemble them.
[tr. MacKenzie (2014)]
Dissents speak to a future age. It’s not simply to say, “My colleagues are wrong and I would do it this way.” But the greatest dissents do become court opinions and gradually over time their views become the dominant view. So that’s the dissenter’s hope: that they are writing not for today but for tomorrow.
Ruth Bader Ginsburg (1933-2020) American lawyer and jurist, Supreme Court Justice (1993-2020)
“Ruth Bader Ginsburg and Malvina Harlan,” interview by Nina Totenberg, NPR (2002-05-02)
(Source)
Speaking of Justice John Marshall Harlan and his lone dissent in Civil Rights Cases, 109 U.S. 3 (1883), where the Supreme Court struck down the Civil Rights Act of 1875. Ginsburg was being interviewed for her role in getting a long-lost memoir by Malvina Harlan, the Justice's wife, published as a book.
The prosperous fortunes, and the haughty wealth
Of an unrighteous man, we never ought
To deem establish’d on a solid base,
Or that the children of th’ unjust can prosper:
For Time, who from no Father springs, applies
His levell’d line, and shews man’s foul misdeeds.
[οὐδέποτ᾽ εὐτυχίαν κακοῦ ἀνδρὸς ὑπέρφρονά τ᾽ ὄλβον
βέβαιον εἰκάσαι χρεών,
οὐδ᾽ ἀδίκων γενεάν” ὁ γὰρ οὐδενὸς ἐχφὺς
χρόνος δικαίους ἐπάγων κανόνας
δείκνυσιν ἀνθρώπων καχότητας ἐμοί.]Euripides (485?-406? BC) Greek tragic dramatist
Bellerophon [Βελλεροφῶν], frag. 303 (c. 430 BC) [tr. Wodhull (1809)]
(Source)
Nauck (TGF) frag. 305, Barnes frag. 33, Musgrave frag. 6.
(Source (Greek)). Alternate translations:Think not that the prosperity and riches of the wicked can endure, nor yet the generation of the bad; for Time, sprung from eternity, having a just rule in his hand, shows the wickedness of men.
[Source (1878)]One ought never to imagine the success of a bad man, and his proud wealth, as secure, nor the lineage of unjust men; for time, which was born from nothing, adduces standards which are just and shows the wickedness of men in spite of all.
[tr. Collard, Hargreaves, Cropp (1995)]It must not be believed
that the wicked thrive securely
though puffed-up-proud in their prosperity
nor the long line of injustices go on and on
uninterrupted -- Self-generating Time
(slowly -- slowly) lays
the yardstick of justice --
into the open (at least) brings
all iniquities of men.
For all that. For all that.
[tr. Stevens (2012)]
You could say to the universe this is not fair. And the universe would say: Oh, isn’t it? Sorry.
The surest safeguard against treason is a polity so just and equitable that no one will wish to betray it. Such an inspiration of men’s affection and men’s confidence is a more dependable guarantee of national security than the most searching catechism or the most diligent secret police. As we depart from this principle we confess our weakness, to our enemies as well as to ourselves. As we are faithful to it we realize our strength and show it to the world.
Whitney Griswold (1906–1963) American historian, educator [Alfred Whitney Griswold]
“Freedom, Security, and the University Tradition,” speech, Columbia University Bicentennial (1954-06-02)
(Source)
Reprinted in Griswold, In the University Tradition (1957).
Two conditions are essential to the realization of justice according to law. The law must have an authority supreme over the will of the individual, and such an authority can arise only from a background of social acquiescence, which gives it the voice of indefinitely greater numbers than those of its expositors. Thus, the law surpasses the deliverances of even the most exalted of its prophets; the momentum of its composite will alone makes it effective to coerce the individual and reconciles him to his subserviency. The pious traditionalism of the law has its roots in a sound conviction of this necessity; it must be content to lag behind the best inspiration of its time until it feels behind it the weight of such general acceptance as will give sanction to its pretension to unquestioned dictation.
Learned Hand (1872-1961) American jurist
“The Speech of Justice,” Harvard Law Review (1916-04)
(Source)
Collected in The Spirit of Liberty (1953).
But if nature does not ratify law, then all the virtues may lose their sway. For what becomes of generosity, patriotism, or friendship? Where will the desire of benefitting our neighbours, or the gratitude that acknowledges kindness, be able to exist at all? For all these virtues proceed from our natural inclination to love mankind.
[Atqui si natura confirmatura ius non erit, uirtutes omnes tollantur. Vbi enim liberalitas, ubi patriae caritas, ubi pietas, ubi aut bene merendi de altero aut referendae gratiae uoluntas poterit existere? Nam haec nascuntur ex eo quod natura propensi sumus ad diligendos homines, quod fundamentum iuris est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 1, ch. 15 / sec. 43 (1.15/1.43) [Marcus] (c. 51 BC) [tr. Barham/Yonge (1878)]
(Source)
(Source (Latin)). Alternate translations:If nature does not ratify law, all the virtues lose their sway. What becomes of generosity, patriotism, or friendship? Where should we find the desire of benefitting our neighbours, or the gratitude that acknowledges kindness? For all these virtues proceed from our natural inclination to love and cherish our associates.
[tr. Barham (1842)]And if Nature is not to be considered the foundation of Justice, that will mean the destruction [of the virtues on which human society depends]. For where then will there be a place for generosity, or love of country, or loyalty, or the inclination to be of service to others, or to show gratitude for favours received? For these virtues originate in our natural inclination to love our fellow-men, and this is the foundation of Justice.
[tr. Keyes (1928)]That is why every virtue is abolished if nature is not going to support justice. What room will there be for liberality, patriotism, and devotion; or for the wish to serve others or to show gratitude? These virtues are rooted in the fact that we are inclined by nature to have a regard for others; and that is the basis of justice.
[tr. Rudd (1998)]If nature will not confirm justice, all the virtues will be eliminated. Where will there be a place for liberality, for love of country, for piety, for the desire to do well by others or return kindness? These all arise because we are inclined by nature to love other humans, and that is the foundation of justice.
[tr. Zetzel (1999)]And if right has not been confirmed by nature, they may be eliminated. In fact, where will liberality be able to exist, where affection for the fatherland, where piety, where the will either to deserve well of another or to or to return a service? These things originate in this, that we are inclined by nature to to cherish human beings; that is the foundation of right.
[tr. Fott (2013)]
A physician would not cure his patients more effectually if he were angry with them for being ill, and the criminal law is not more effective when it is inspired by anger against the criminal. The criminal presents a problem, psychological, educational, sociological, and economic; this difficult problem is not best handled in a state of blind rage. All arguments for corporal punishment spring from anger, not from scientific understanding. As men become more scientific, such barbaric practices will be no longer tolerated.
Bertrand Russell (1872-1970) English mathematician and philosopher
“On corporal punishment,” New York American (1932-09-07)
(Source)
For Justice is one; it binds all human society, and is based on one Law, which is right reason applied to command and prohibition. Whoever knows not this Law, whether it has been recorded in writing anywhere or not, is without Justice.
[Est enim unum ius quo deuincta est hominum societas et quod lex constituit una, quae lex est recta ratio imperandi atque prohibendi. Quam qui ignorat, is est iniustus, siue est illa scripta uspiam siue nusquam.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 1, ch. 15 (1.15) / sec. 42 [Marcus] (c. 51 BC) [tr. Keyes (1928)]
(Source)
(Source (Latin)). Alternate translations:There can be but one essential justice, which cements society, and one law which establishes this justice. This law is right reason, which is the true rule of all commandments and prohibitions. Whoever neglects this law, whether written or unwritten, is necessarily unjust and wicked.
[tr. Barham (1842)]For there is but one essential justice which cements society, and one law which establishes this justice. This law is right reason, which is the true rule of all commandments and prohibitions. Whoever neglects this law, whether written or unwritten, is necessarily unjust and wicked.
[tr. Barham/Yonge (1878)]There is one, single, justice. It binds together human society and has been established by one, single, law. That law is right reason in commanding and forbidding. A man who does not acknowledge this law is unjust, whether it has been written down anywhere or not.
[tr. Rudd (1998)]There is only one justice, which constitutes the bond among humans, and which was established by the one law, which is right reason in commands and prohibitions. The person who does not know it is unjust, whether the law has been written anywhere or not.
[tr. Zetzel (1999)]Right is uniform; human fellowship has been bound by it, and one law has established it; that law is correct reason in commanding and prohibiting. He who is ignorant of it is unjust, whether it has been written somewhere or nowhere.
[tr. Fott (2013)]
But justice commands us to have mercy upon all men, to consult the interests of the whole human race, to give to every one his due, and injure no sacred, public, or foreign rights, and to forbear touching what does not belong to us.
[Iustitia autem praecipit parcere omnibus, consulere generi hominum, suum cuique reddere, sacra, publica, aliena non tangere.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Re Publica [On the Republic, On the Commonwealth], Book 3, ch. 15 / sec. 24 (3.24) [Philus] (54-51 BC) [tr. Yonge (1853), ch. 12]
(Source)
Contrasting the dictates of justice, vs the wisdom/prudence of conquest. Earlier sources arrange the fragments to make this ch. 12, as noted. (Source (Latin)). Alternate translations:But justice orders us to spare all, to consult the welfare of mankind, to give to every one his own, and to abstain from every thing that is sacred, every thing that is public, every thing which is not our own.
[tr. Featherstonhaugh (1829), ch. 12]But justice commands us to have mercy upon all men, to consult the interests of the whole human race, to give to every one his due, and injure no sacred, public, or foreign rights, and to forbear touching what does not belong to us.
[tr. Barham (1841), ch. 12]Justice, on the other hand, instructs us to spare all men, to consider the interests of the whole human race, to give everyone his due, and not to touch the sacred or public property, or that which belongs to others.
[tr. Keyes (1928)]Justice, on the other hand, teaches you to spare all men, to consider the interests of the human race, to render to each his own, and not to tamper with that which is sacred, that which is public, and that which belongs to another. [tr. Sabine/Smith (1929)]Justice, on the other hand, teaches us to spare all men, take thought for the interests of mankind, give everyone his due, and not lay hands on the things belonging to the gods, the state, or somebody else.
[tr. Rudd (1998)]Justice instructs us to spare everyone, to look after the interests of the human race, to render to each his own, to keep hands off things that are sacred or public or belong to someone else.
[tr. Zetzel (1999), ch. 24b]But justice instructs [us] to spare everyone, to take care of the human race, to render to each his own, not to touch sacred things, public things, another's things.
[tr. Fott (2014)]
Since law constitutes the bond of civil society, and the authority of the law is equal, how can the society of citizens be maintained when their condition is not equal? If it be not pleasing to place their wealth on equal footing, and if everyone is endowed with unequal abilities, certainly all of those who are citizens of the same republic ought to have equal rights. For, what is the state but the shared rights of its citizens?
[Quare cum lex sit civilis societatis vinculum, ius autem legis aequale, quo iure societas civium teneri potest, cum par non sit condicio civium? Si enim pecunias aequari non placet, si ingenia omnium paria esse non possunt, iura certe paria debent esse eorum inter se, qui sunt cives in eadem re publica. Quid est enim civitas nisi iuris societas?]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Re Publica [On the Republic, On the Commonwealth], Book 1, ch. 32 / sec. 49 (1.49) (54-51 BC) [tr. @sentantiq (2017)]
(Source)
(Source (Latin)). Alternate translations:Wherefore as the law is the bond of civil society, and equal rights form that of the law, by what power can a community of citizens be maintained, where their condition is not an equal one? If therefore it is not expedient to equalize fortunes; if the powers of mind cannot be equalized in all, certainly then an equality of rights ought to exist, among those who are citizens of the same republic. For what is a state but a community of rights?
[tr. Featherstonhaugh (1829)]Wherefore, since the law is the bond of civil society, and the justice of the law equal, by what rule can the association of citizens be held together, if the condition of the citizens be not equal? For if the fortunes of men cannot be reduced to this equality—if genius cannot be equally the property of all—rights, at least, should be equal among those who are citizens of the same republic. For what is a republic but an association of rights?
[tr. Barham (1841)]Wherefore, since the law is the bond of civil society, and the justice of the law equal, by what rule can the association of citizens be held together, if the condition of the citizens be not equal? For if the fortunes of men cannot be reduced to this equality -- if genius cannot be equally the property of all -- rights, at least, should be equal among those who are citizens of the same republic. For what is a republic but an association of rights?
[tr. Yonge (1853)]Therefore, since law is the bond which unites the civic association, and the justice enforced by law is the same for all, by what justice can an association of citizens be held together when there is no equality among the citizens? For if we cannot agree to equalize men’s wealth, and equality of innate ability is impossible, the legal rights at least of those who are citizens of the same commonwealth ought to be equal. For what is a State except an association or partnership in justice?
[tr. Keyes (1928)]Since, then, law is the bond that holds political society together, and since equality of rights is a part of law, by what principle of right can an association of citizens be held together, when the status of these citizens is not equal? For, if it is not thought desirable that property should be equally distributed, and if the natural capacities of all men cannot possibly be equal, yet certainly all who are citizens of the same commonwealth ought to enjoy equal rights in their mutual relations. What, indeed, is a state, if it is not an association of citizens united by law?
[tr. Sabine/Smith (1929)]Since, then, law is the bond which holds together a community of citizens, and the justice embodied in the law is the same for everyone, by what right can a community of citizens be held together when their status is unequal? If the equalization of wealth is rejected, and the equalization of everybody’s abilities is impossible, legal rights at least must be equal among those who live as fellow-citizens in the same state. For what is a state other than an equal partnership in justice?
[tr. Rudd (1998)]And therefore, since law is the bond of civil society, and rights under law are equal, then by what right can a society of citizens be held together when the status of citizens is not the same? Even if equality of property is not appealing, and if the mental abilities of all cannot be equal, certainly the rights of all who are citizens of the same commonwealth ought to be equal. What is a state if not the association of citizens under the law?
[tr. Zetzel (1999)]
Justice they call Time’s Daughter; to the world,
Because at length the wicked she displays.[τήν τοι Δίκην λέγουσι παῖδ᾽εἶναι Χρόνου,
δείκνυσι δ᾽ἡµῶν ὅστις ἐστὶ µὴ κακός]Euripides (485?-406? BC) Greek tragic dramatist
Antiope [Αντιοπη], frag. 222 (Kannicht) (c. 410 BC) [tr. Wodhall (1809)]
(Source)
(Source (Greek)). TGF frag. 223. Barnes frag. 35, Musgrave frag. 3. Alternate translation:They say that Dike is the child of Cronos
and brings to light whichever of us is not wicked.
[Will (2015)]
Tho’ Justice, ere she come, be late,
Conceal’d by the behests of fate,
She menaces each villain’s head
For whom th’ inevitable snare is spread.[Δίκα τοι Δίκα χρόνιος ἀλλ᾽ὅµως
ἐπιπεσοῦσ᾽ἔλαθεν ἔλαβεν ὅταν ἴ[δ]ῃ
τιν᾽ἀσεβῆ βροτῶν.]Euripides (485?-406? BC) Greek tragic dramatist
Antiope [Αντιοπη], frag. 223 (Kannicht) [Chorus/ΧΟΡΟΣ] (c. 410 BC) [tr. Wodhall (1809)]
(Source)
(Source (Greek)). TGF frag. 224, Barnes frag. 31, Musgrave frag. 2. Alternate translation:Dike, Dike dallies, but still takes and seizes
unawares when she sees him,
any impious mortals.
[tr. Will (2015)]
Between justice and respect there is this difference, that it is the part of justice not to injure; of respect, not to offend. In this the force of propriety is extremely clear.
[Est autem, quod differat in hominum ratione habenda inter iustitiam et verecundiam. Iustitiae partes sunt non violare homines, verecundiae non offendere; in quo maxime vis perspicitur decori.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 28 (1.28) / sec. 99 (44 BC) [tr. McCartney (1798)]
(Source)
Verecundia is usually translated as "modesty," but Cicero is using a more complex sense here, leading to a variety of translations. Peabody translates it as "courtesy" that is "part of or a consequence of modesty." Edmonds (at length) considers the term untranslatable here, "an inward abhorrence of moral turpitude, through which the conscience is awed, and may be said to blush."
(Source (Latin)). Alternate translations:But here we must observe, that there is a great deal of difference between that which justice, and that which this modesty, respect, or reverence demands, in relation to other people. It is the duty of justice, not to injure or wrong any man; of respect, or reverence, not to do anything that may offend or displease him; wherein more especially the nature of that decorum we are speaking of consists.
[tr. Cockman (1699)]But, in our estimate of human life, we are to make a difference between justice and moral susceptibility. The dictate of justice is to do no wrong; that of moral susceptibility is to give no offense to mankind, and in this the force of the graceful is most perceptible.
[tr. Edmonds (1865)]But in the treatment of men there is a difference between justice and courtesy. It is the part of justice not to injure men; of courtesy, not to give them offence, and it is in this last that the influence of becomingness is most clearly seen.
[tr. Peabody (1883)]In our social relations there is a difference between justice and sympathy. Not to wrong our fellow-men is the function of justice: that of sympathy is not to wound their feelings; herein the power of decorum is most conspicuous.
[tr. Gardiner (1899)]There is, too, a difference between justice and considerateness in one's relations to one's fellow-men. It is the function of justice not to do wrong to one's fellow-men; of considerateness, not to wound their feelings; and in this the essence of propriety is best seen.
[tr. Miller (1913)]Moreover, in maintaining distinctions among men there is a degree of difference between justice and decent respect. The duty of justice is not to do violence to men. The duty of decent respect is not to insult them; this latter especially reveals the essence of decorum.
[tr. Edinger (1974)]
If you want Peace, work for Justice.
Paul VI (1897-1978) Italian Catholic Pope (1963-1978) [born Giovanni Battista Enrico Antonio Maria Montini]
Message for the Day of Peace (8 Dec 1971)
(Source)
Message for the 5th World Day of Peace (1 Jan 1972), written on the above date.
It is compassion rather than the principle of justice which can guard us against being unjust to our fellow men.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
The Passionate State of Mind, Aphorism 140 (1955)
(Source)
There can be no equal justice where the kind of trial a man gets depends on the amount of money he has.
Hugo Black (1886-1971) American politician and jurist, US Supreme Court Justice (1937-71)
Griffin v. Illinois, 351 US 12, 19 (1956) [majority opinion]
(Source)
On the Constitutional requirement for states to ensure not only that trial defense is available to poor defendants, but that appeals costs be addressed as well.
For nothing can ever be virtuous or creditable that is not just.
[Nihil enim honestum esse potest, quod iustitia vacat.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 19 (1.19) / sec. 62 (44 BC) [tr. Cockman (1699)]
(Source)
(Source (Latin)). Alternate translations:No conduct cannot be honorable which departs from justice.
[tr. McCartney (1798)]For nothing that is devoid of justice can be a virtue.
[tr. Edmonds (1865)]Nothing that is devoid of justice can be honorable.
[tr. Peabody (1883)]There can be no honour without justice.
[tr. Gardiner (1899)]Right cannot be where justice is not.
[ed. Harbottle (1906)]Nothing that lacks justice can be morally right.
[tr. Miller (1913)]Nothing can be morally worthy that lacks justice.
[tr. Edinger (1974)]
We should take care also that the punishment shall not be out of proportion to the offence, and that some shall not be chastised for the same fault for which others are not even called to account.
[Cavendum est etiam, ne maior poena quam culpa sit, et ne isdem de causis alii plectantur, alii ne appellentur quidem.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 25 (1.25) / sec. 89 (44 BC) [tr. Miller (1913)]
(Source)
(Source (Latin)). Alternate translations:Diligent care should be taken, in the next place, that the penalty be proportioned to the nature of the crime; and that some do not pass without ever being questioned, while others are punished for the same misdemeanours.
[tr. Cockman (1699)]Great care too must be taken, that the punishment be not greater than the offence; and that some should not be punished for the same offences, for which others are not called to account.
[tr. McCartney (1798)]We ought, likewise, to take care that the punishment be proportioned to the offence, and that some be not punished for doing things for which others are not so much as called to account.
[tr. Edmonds (1865)]Care also must be taken lest the punishment be greater than the fault, and lest for the same cause some be made penally responsible, and others not even called to account.
[tr. Peabody (1883)]Again, we should never impose a penalty disproportioned to the offence or for the same crime punish one and let another go unchallenged.
[tr. Gardiner (1899)]We must take care that the punishment is not in excess of the crime, and that it is not inflicted on some only while others equally guilty are not even brought to trial.
[ed. Harbottle (1906)]One should also be careful that the punishment does not surpass the crime and that some people receive beatings while others do not even receive a reprimand.
[tr. Edinger (1974)]
The vulgar ignorance of stubborn people makes them prefer contention to truth and utility. Prudent people are on the side of reason, not passion, whether because they foresaw it from the first, or because they improved their position later.
[Vulgaridad de temáticos, no reparar en la verdad, por contradecir, ni en la utilidad, por litigar. El atento siempre está de parte de la razón, no de la pasión, o anticipándose antes o mejorándose después.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 142 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:It is the custome of the head strong to regard neither truth in contradicting; nor profit in disputing. A wise man hath always reason on his side, and never falls into passion. He either prevents or retreats.
[Flesher ed. (1685)]'Tis the common failing of the obstinate that they lose the true by contradicting it, and the useful by quarrelling with it. The sage never places himself on the side of passion but espouses the cause of right, either discovering it first or improving it later.
[tr. Jacobs (1892)]The vulgarity of these clowns, that they observe not the truth, because they lie, nor yet their own interest, because on the wrong side. A heedful man stands always on the side of reason, and never that of passion, either because he foresaw it from the first, or found it better afterwards.
[tr. Fischer (1937)]
Justice, the touchstone of worth, is rightly esteemed by the world as the noblest of all the virtues. For no one can be just who fears death, pain, exile and want, or who would sacrifice justice to escape these evils.
[Iustitia, ex qua una virtute viri boni appellantur, mirifica quaedam multitudini videtur, nec iniuria; nemo enim iustus esse potest, qui mortem, qui dolorem, qui exsilium, qui egestatem timet, aut qui ea, quae sunt his contraria, aequitati anteponit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 2, ch. 11 (2.11) / sec. 38 (44 BC) [tr. Gardiner (1899)]
(Source)
(Source (Latin)). Alternate translation:Justice, which single virtue serves to give men the name and denomination of good, seems much the most admirable to the generality of people; and not without reason, it being impossible for any one to be just who is afraid at the approaches of death, of pain, of banishment, or poverty; or prefers those things which are contrary to these before the great duties of justice and honesty.
[tr. Cockman (1699)]Justice, from which alone good men receive their appellation, appears the most wonderful to the multitude; and with good reason: For no man can be just, who dreads death, pain, exile, want, or prefers to equity whatsoever is contrary to those.
[tr. McCartney (1798)]Justice, from which single virtue men are called good, appears to the multitude as something marvellous. And with good reason' for no man can be just if he is afraid of death, pain, exile, or poverty, or prefers their contraries to justice.
[tr. Edmonds (1865)]Justice, for which one virtue men are called good, seems to the multitude a quality of marvellous excellence, — and not without good reason; for no one can be just, who dreads death, pain, exile, or poverty, or who prefers their opposites to honesty.
[tr. Peabody (1883)]Justice, the possession of which entitles men to be called good, is looked upon by the masses as something miraculous; and rightly so, for no one can be just who fears death, pain, exile, or poverty, or who ranks the opposites of these above equity.
[ed. Harbottle (1906)]Justice, above all, on the basis of which alone men are called “good men,” seems to people generally a quite marvellous virtue -- and not without good reason; for no one can be just who fears death or pain or exile or poverty, or who values their opposites above equity.
[tr. Miller (1913)]And justice in particular seems to the mass of people something amazing, and they are not wrong: good men achieve their reputation for goodness form that one virtue alone, and no man can be just who lives in fear of death, pain, exile, or poverty. If a man shuns fair-dealing in order to avoid these evils, he cannot be considered just.
[tr. Edinger (1974)]
Who are those who are really disloyal? Those who inflame racial hatreds, who sow religious and class dissensions. Those who subvert the Constitution by violating the freedom of the ballot box. Those who make a mockery of majority rule by the use of the filibuster. Those who impair democracy by denying equal educational facilities. Those who frustrate justice by lynch law or by making a farce of jury trials. Those who deny freedom of speech and of the press and of assembly. Those who press for special favors against the interest of the commonwealth. Those who regard public office as a source of private gain. Those who would exalt the military over the civil. Those who for selfish and private purposes stir up national antagonisms and expose the world to the ruin of war.
Nothing is worse than to finish a good shit, then reach over and find the toilet paper container empty. Even the most horrible human being on earth deserves to wipe his ass.
Charles Bukowski (1920-1994) German-American author, poet
Factotum, ch. 65 (1975)
For justice knows few so completely dedicated to her. Many praise her, but not for themselves; others follow her until danger threatens; and then the false deny her, and the political betray her.
[Que tiene pocos finos la entereza. Celébranla muchos, mas no por su casa; síguenla otros hasta el peligro; en él los falsos la niegan, los políticos la dissimulan.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 29 (1647) [tr. Fischer (1937)]
(Source)
(Source (Spanish)). Alternate translations:Sure, [Reason] has not many Adherents. There are many who publish her praises, but will not admit her into their Houses. Others follow her as far as danger will permit; but when they come to that, some like false Friends deny her; and the rest, like Politicians, pretend they know her not.
[Flesher ed. (1685)]What a scanty following has rectitude! Many praise it indeed, but -- for others. Others follow it till danger threatens; then the false deny it, the politic conceal it.
[tr. Jacobs (1892)]Few are devoted to righteousness. Many celebrate her, but few visit her. Some follow her until things get dangerous. In danger, the false disown her and politicians cunningly disguise her.
[tr. Maurer (1992)]
Justice? — You get justice in the next world, in this world you have the law.
For if justice be a virtue, it must be free from the imputation of crime, and not return evil for evil. For what kind of virtue is it for you to do yourself what you punish in another? This is merely to propagate iniquity, not to punish it; and the character of the person whom you injure, whether he be just or unjust, makes no difference, for you ought not to have done evil.
Ambrose of Milan (339-397) Roman theologian, statesman, Christian prelate, saint, Doctor of the Church [Aurelius Ambrosius]
Letter to the Church of Vercellae, para. 83
(Source)
Violence is often caused by a surfeit of morality and justice, at least as they are conceived in the minds of the perpetrators.
Steven Pinker (b. 1954) Canadian-American cognitive psychologist, linguist, author
The Better Angels of our Nature, ch. 3 (2011)
(Source)
Man the master, ingenious past all measure,
past all dreams the skills within his grasp —
he forges on, now to destruction,
now again to greatness. When he weaves in
the laws of the land, and the justice of the gods
that bind his oaths together
he and his city rise high —
but the city casts out
that man who weds himself to inhumanity
thanks to reckless daring. Never share my hearth,
never think my thoughts, whoever does such things.[σοφόν τι τὸ μηχανόεν τέχνας ὑπὲρ ἐλπίδ᾽ ἔχων
τοτὲ μὲν κακόν, ἄλλοτ᾽ ἐπ᾽ ἐσθλὸν ἕρπει,
νόμους γεραίρων χθονὸς θεῶν τ᾽ ἔνορκον δίκαν,
370ὑψίπολις: ἄπολις ὅτῳ τὸ μὴ καλὸν
ξύνεστι τόλμας χάριν. μήτ᾽ ἐμοὶ παρέστιος
γένοιτο μήτ᾽ ἴσον φρονῶν ὃς τάδ᾽ ἔρδει.]Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 365ff, Stasimon 1, Antistrophe 2 [Chorus] (441 BC) [tr. Fagles (1982)]
(Source)
Original Greek. Alternate translations:Wise in his craft of art
Beyond the bounds of expectation,
The while to good he goes, the while to evil.
Honouring his country's laws and heaven's oathbound right,
High is he in the state!
But cityless is he with whom inherent baseness dwells;
When boldness dares so much,
No seat by me at festive hearth,
No seat by me in sect or party,
For him that sinneth!
[tr. Donaldson (1848)]Passing the wildest flight thought are the cunning and skill,
That guide man now to the light, but now to counsels of ill.
If he honors the laws of the land, and reveres the Gods of the State
Proudly his city shall stand; but a cityless outcast I rate
Whoso bold in his pride from the path of right doth depart;
Ne'er may I sit by his side, or share the thoughts of his heart.
[tr. Storr (1859)]Inventive beyond wildest hope, endowed with boundless skill,
One while he moves toward evil, and one while toward good,
According as he loves his land and fears the Gods above.
Weaving the laws into his life and steadfast oath of Heaven,
High in the State he moves but outcast he,
Who hugs dishonour to his heart and follows paths of crime
Ne'er may he come beneath my roof, nor think like thoughts with me.v [tr. Campbell (1873)]Possessing resourceful skill, a subtlety beyond expectation he moves now to evil, now to good. When he honors the laws of the land and the justice of the gods to which he is bound by oath, his city prospers. But banned from his city is he who, thanks to his rashness, couples with disgrace. Never may he share my home, never think my thoughts, who does these things!
[tr. Jebb (1891)]Cunning beyond fancy's dream is the fertile skill which brings him, now to evil, now to good. When he honours the laws of the land, and that justice which he hath sworn by the gods to uphold, proudly stands his city: no city hath he who, for his rashness, dwells with sin. Never may he share my hearth, never think my thoughts, who doth these things!
[tr. Jebb (1917)]O clear intelligence, force beyond all measure!
O fate of man, working both good and evil!
When the laws are kept, how proudly his city stands!
When the laws are broken, what of his city then?
Never may the anarchic man find rest at my hearth,
Never be it said that my thoughts are his thoughts.
[tr. Fitts/Fitzgerald (1939), l. 285ff]O wondrous subtlety of man, that draws
To good or evil ways! Great honor is given
And power to him who upholdeth his country’s laws
And the justice of heaven.
But he that, too rashly daring, walks in sin
In solitary pride to his life’s end.
At door of mine shall never enter in
To call me friend.
[tr. Watling (1947)]Clever beyond all dreams
the inventive crat that he has
which may drive him one time or another to well or ill.
When he honors the laws of the land and the gods' sworn right
high indeed is his city; but stateless is the man
who dares to dwell with dishonor. Not by my fire,
never to share my thoughts, who does these things.
[tr. Wyckoff (1954)]Surpassing belief, the device and
Cunning that Man has attained,
And it bringeth him now to evil, now to good.
If he observe Law, and tread
The righteous path God ordained,
Honored is he; dishonored, the man whose reckless heart
Shall make him join hands with sin:
May I not think like him,
Nor may such an impious man
Dwell in my house.
[tr. Kitto (1962)]He has cunning contrivance,
Skill surpassing hope,
And so he slithers into wickedness sometimes,
Other times into doing good.
If he honors the law of the land
And the oath-bound justice of the gods,
Then his city shall stand high.
But no city for him if he turns shameless out of daring.
He will be no guest of mine,
He will never share my thoughts,
If he goes wrong.
[tr. Woodruff (2001)]Possessing a means of invention, a skillfulness beyond expectation,
now toward evil he moves, now toward good.
By integrating the laws of the earth
and justice under oath sworn to the gods,
he is lofty of city. Citiless is the man with whom ignobility
because of his daring dwells.
May he never reside at my hearth
or think like me,
whoever does such things.
[tr. Tyrell/Bennett (2002)]And though his wisdom is great in discovery -- wisdom beyond all imaginings!
Yet one minute it turns to ill the next again to good.
But whoever honours the laws of his land and his sworn oaths to the gods, he’ll bring glory to his city.
The arrogant man, on the other hand, the man who strays from the righteous path is lost to his city. Let that man never stay under the same roof as me or even be acquainted by me!
[tr. Theodoridis (2004)]The qualities of his inventive skills
bring arts beyond his dreams and lead him on,
sometimes to evil and sometimes to good.
If he treats his country’s laws with due respect
and honours justice by swearing on the gods,
he wins high honours in his city.
But when he grows bold and turns to evil,
then he has no city. A man like that --
let him not share my home or know my mind.
[tr. Johnston (2005), l. 415ff]With clever creativity beyond expectation, he moves now to evil, now to good. The one who observes the laws of the land and justice, our compat with the gods, is honored in the city, but there is no city for one who participates in what is wrong for the sake of daring. Let him not share my hearth, nor let me share his ideas who had done these things.
[tr. Thomas (2005)]
HENRY: God befriend us as our cause is just.
William Shakespeare (1564-1616) English dramatist and poet
Henry IV, Part 1, Act 5, sc. 1, l. 121 (5.1.121) (1597)
(Source)
“All right,” said Susan. “I’m not stupid. You’re saying humans need … fantasies to make life bearable.”
REALLY? AS IF IT WAS SOME KIND OF PINK PILL? NO. HUMANS NEED FANTASY TO BE HUMAN. TO BE THE PLACE WHERE THE FALLING ANGEL MEETS THE RISING APE.
“Tooth fairies? Hogfathers? Little –”
YES. AS PRACTICE. YOU HAVE TO START OUT LEARNING TO BELIEVE THE LITTLE LIES.
“So we can believe the big ones?”
YES. JUSTICE. MERCY. DUTY. THAT SORT OF THING.
“They’re not the same at all!”
YOU THINK SO? THEN TAKE THE UNIVERSE AND GRIND IT DOWN TO THE FINEST POWDER AND SIEVE IT THROUGH THE FINEST SIEVE AND THEN SHOW ME ONE ATOM OF JUSTICE, ONE MOLECULE OF MERCY. AND YET — Death waved a hand. AND YET YOU ACT AS IF THERE IS SOME IDEAL ORDER IN THE WORLD, AS IF THERE IS SOME … SOME RIGHTNESS IN THE UNIVERSE BY WHICH IT MAY BE JUDGED.
“Yes, but people have got to believe that, or what’s the point –”
MY POINT EXACTLY.
Anyway, if you stop tellin’ people it’s all sorted out after they’re dead, they might try sorting it all out while they’re alive.
Terry Pratchett (1948-2015) English author
Good Omens, 6. “Saturday” [Adam] (1990) [with Neil Gaiman]
(Source)
Injustice often arises also through chicanery, that is, through an over-subtle and even fraudulent construction of the law. This it is that gave rise to the now familiar saw, “More law, less justice.”
[Existunt etiam saepe iniuriae calumnia quadam et nimis callida sed malitiosa iuris interpretatione. Ex quo illud “summum ius summa iniuria” factum est iam tritum sermone proverbium.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 10 (1.10) / sec. 33 (44 BC) [tr. Miller (1913)]
(Source)
(Source (Latin)). Alternate translations:
But another great spring from which injuries arise, is some quirk or cavil, and an oversubtle and malicious interpretation of the laws; from whence that saying, "The height of justice is the height of roguery," is now become a daily and common proverb among us.
[tr. Cockman (1699)]Injustice is often done by artful evasions, and from a too shrewd, but malicious interpretation of the laws. Hence the proverb, "the strictest justice is the greatest injury," has become quite familiar in conversation.
[tr. McCartney (1798)]Very often wrongs arise through a quirk, and through a too artful but fraudulent construction of the law. Hence, "the rigour of law is the rigour of injustice," is a saying that has now passed into a proverb.
[tr. Edmonds (1865)]There are, also, wrongs committed by a sort of chicanery, which consists in a too subtle, and thus fraudulent, interpretation of the right. Hence comes the saying: The extreme of right is the extreme of wrong.
[tr. Peabody (1883)]A common form of injustice is chicanery, that is, an over-subtle, in fact a fraudulent construction of the law. Hence the hackneyed proverb: "The greatest right is the greatest wrong."
[tr. Gardiner (1899)]A perversion of justice, some extremely clever but harmful interpretation of a statute, also is a frequent cause of wrongdoing. Hence we have the saying, "Extreme legality is the worst law," a proverb become a cliche by daily use.
[tr. Edinger (1974)]
See Terence.
Good government makes everything well ordered and fit,
And at the same time it throws shackles on the unjust.
It levels out the rough, stops insolence, and weakens arrogance.
It causes the growing blossoms of blindness to wither.
It straightens crooked judgments and it levels out over-reaching deeds.
It stops the acts of civil conflict and
It stops the anger of grievous strife and because of it
Everything among men is wisely and appropriately done.[Εὐνομίη δ’ εὔκοσμα καὶ ἄρτια πάντ’ ἀποφαίνει,
καὶ θαμὰ τοῖς ἀδίκοις ἀμφιτίθησι πέδας·
τραχέα λειαίνει, παύει κόρον, ὕβριν ἀμαυροῖ,
αὑαίνει δ’ ἄτης ἄνθεα φυόμενα,
εὐθύνει δὲ δίκας σκολιάς, ὑπερήφανά τ’ ἔργα
πραΰνει· παύει δ’ ἔργα διχοστασίης,
παύει δ’ ἀργαλέης ἔριδος χόλον, ἔστι δ’ ὑπ’ αὐτῆς
πάντα κατ’ ἀνθρώπους ἄρτια καὶ πινυτά.]Solon (c. 638 BC - 558 BC) Athenian statesman, lawmaker, poet
Fragment 4.32-39 W [tr. @sententiq (2015)]
(Source)
Solon's description of eunomiē (lawfulness). Alt. trans.:Lawfulness, puts all things into good order and makes them sound,
And often places shackles about those who are unjust.
She smooths what is rough, puts an end to excess, enfeebles arrogance;
She withers the flowers of ruin as they spring up;
She straightens crooked judgments, and overbearing acts she turns to gentleness;
She puts an end to acts of dissension,
Puts an end to the bitterness of painful strife:
Beneath her hand all things among mankind are sound and prudent.
[tr. Miller (1996)]Good Government displays all neatness and order,
And many times she must put shackles on the breakers of laws
She levels rough places, stops Glut and Greed, takes the force from Violence:
She dries up the growing flowers of Despair as they grow;
She straightens out crooked judgments given, gentles the swollen ambitions,
And puts an end to acts of divisional strife;
She stills the gall of wearisome Hate,
And under her influence all life among mankind is harmonious and does well.
[tr. Lattimore]
Truth never damages a cause that is just.
Mohandas Gandhi (1869-1948) Indian lawyer, anti-colonial nationalist, political ethicist [Mahatma Gandhi]
Non-Violence in Peace and War, Vol. 2 (1949)
(Source)
A just cause is not ruined by a few mistakes.
Fyodor Dostoyevsky (1821-1881) Russian novelist
“Critical Articles: Introduction,” Complete Collected Works (1895)
When a just cause reaches its flood-tide … whatever stands in the way must fall before its overwhelming power.
Carrie Chapman Catt (1859-1947) American women's suffrage activist
“Is Woman Suffrage Progressing?” speech, Sixth Convention of the International Woman Suffrage Alliance, Stockholm (13 Jun 1911)
(Source)
People don’t ever seem to realize that doing what’s right’s no guarantee against misfortune.
William McFee (1881-1966) English writer
Casuals of the Sea, Book 2, ch 6 (1916)
(Source)
Sometimes paraphrased "Doing what's right is no guarantee against misfortune."
Despite what Hollywood would lead you to believe, we criminal defense attorneys do not advocate lenient sentences for all wrongdoers as a matter of policy. […] Our role is to stand beside our clients, no matter who they are or what they did, and be their advocates, the one person required to plead their case and argue their interests. This is the closest our society comes to grace or humility. It’s grace because we give this support to defendants whether they deserve it by any objective measure, and it’s humility because we know the system is so capable of grave error in accusing and punishing.
Ken White (b. c. 1969) American constitutional and criminal attorney, prosecutor, blogger
“Fault Lines” blog, Mimeslaw.com (8 Jun 2016)
(Source)
What we need in the United States is not division; what we need in the United States is not hatred; what we need in the United States is not violence or lawlessness; but love and wisdom, and compassion toward one another, and a feeling of justice toward those who still suffer within our country, whether they be white or they be black.
Robert Francis Kennedy (1925-1968) American politician
Statement on the Assassination of Martin Luther King, Jr., Indianapolis (1968-04-04)
(Source)
There is no accepted test of civilization. It is not wealth, or the degree of comfort, or the average duration of life, or the increase of knowledge. All such tests would be disputed. In default of any other measure, may it not be suggested that as good a measure as any is the degree to which justice is carried out, the degree to which men are sensitive as to wrong-doing and desirous to right it? If that be the test, a trial such as that of Servetus is a trial of the people among whom it takes place, and his condemnation is theirs also.
John Macdonell (1846-1921) British jurist
Historical Trials, ch. 7 (1927)
(Source)
John Calvin ordered Michael Servetus be imprisoned for heresy in Geneva; he was tried, then burned at the stake in 1553.
Ill doers in the end shall ill receive.
[Chi mal opra, male al fine aspetta.]
Ludovico Ariosto (1474-1533) Italian poet
Orlando Furioso, Canto 37, st. 106, l. 6 (1532) [tr. Rose (1831)]
(Source)
That city [is best to live in,] in which those who are not wronged, no less than those who are wronged, exert themselves to punish the wrongdoers.
Solon (c. 638 BC - 558 BC) Athenian statesman, lawmaker, poet
Quoted in Plutarch, Parallel Lives, “The Life of Solon,” sec. 18.5 [tr. Perrin (1914)]
(Source)
Alt. trans.:
- "That [city is best managed] in which those who are not wronged espouse the cause of those who are, and punish their oppressors." [tr. Stewart, Long (1894)]
- "That [city is best modeled] where those that are not injured try and punish the unjust as much as those that are." [Source]
- "That [city is best modeled] where those who are not injured, are as ready to prosecute and punish offenders, as those who are." [tr. Langhorne, Langhorne (1819)]
- "The city [is best governed of all] where those who have not been wronged show themselves just as ready to punish the offender as thouse who have been." [tr. Scott-Kilvert (1960)]
- Paraphrased as "Justice can be secured in Athens if those who are not injured feel as indignant as those who are," in Earl Warren, "The Law and the Future," Fortune (Nov 1955).
Justice is indiscriminately due to all, without regard to numbers, wealth, or rank.
John Jay (1745-1829) American statesman, diplomat, abolitionist, politician, Chief Justice (1789-1795)
Georgia v. Brailsford, 3 US 1 (1794) [unanimous opinion]
(Source)
We need leaders not in love with money but in love with justice. Not in love with publicity but in love with humanity.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“The Birth of a New Age,” speech, Alpha Phi Alpha banquet, Buffalo (11 Aug 1956)
(Source)
King used the same phrases, or variations of them, for different speeches and sermons, e.g., in "Desegregation and the Future" (15 Dec 1956), he used "Leaders not in love with publicity, but in love with justice. Leaders not in love with money, but in love with humanity."
How long will you judge unjustly
and show partiality to the wicked? Selah
Give justice to the weak and the orphan;
maintain the right of the lowly and the destitute.
Rescue the weak and the needy;
deliver them from the hand of the wicked.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Psalm 82: 2-4 [NRSV (2021 ed.)]
(Source)
Alternate translations:How long will ye judge unjustly, and accept the persons of the wicked? Selah.
Defend the poor and fatherless: do justice to the afflicted and needy.
Deliver the poor and needy: rid them out of the hand of the wicked.
[KJV (1611)]No more mockery of justice,
no more favouring the wicked! Pause
Let the weak and the orphan have justice,
be fair to the wretched and destitute;
rescue the weak and needy,
save them from the clutches of the wicked!
[JB (1966)]You must stop judging unjustly;
you must no longer be partial to the wicked!
Defend the rights of the poor and the orphans;
be fair to the needy and the helpless.
Rescue them from the power of evil people.
[GNT (1976)]How much longer will you give unjust judgements and uphold the prestige of the wicked? Pause
Let the weak and the orphan have justice, be fair to the wretched and the destitute.
Rescue the weak and the needy, save them from the clutches of the wicked.
[NJB (1985)]How long will you judge unjustly
by granting favor to the wicked? Selah
Give justice to the lowly and the orphan;
maintain the right of the poor and the destitute!
Rescue the lowly and the needy.
Deliver them from the power of the wicked!
[CEB (2011)]How long will you judge perversely,
showing favor to the wicked? Selah.
Judge the wretched and the orphan,
vindicate the lowly and the poor,
rescue the wretched and the needy;
save them from the hand of the wicked.
[RJPS (2023 ed.)]
For your reputation, for your religion, for your safety, for every advantage you have, do not acquit this man — no, exact vengeance upon him to make him an example to everyone, to our citizens and to the rest of the world.
[οὔτε γὰρ πρὸς δόξαν οὔτε πρὸς εὐσέβειαν οὔτε πρὸς ἀσφάλειαν οὔτε πρὸς ἄλλ᾿ οὐδὲν ὑμῖν συμφέρει τοῦτον ἀφεῖναι, ἀλλὰ τιμωρησαμένους παράδειγμα ποιῆσαι πᾶσι, καὶ τοῖς πολίταις καὶ τοῖς ἄλλοις Ἕλλησιν.]
Demosthenes (384-322 BC) Greek orator and statesman
Oration 19, “On the False Embassy,” sec. 343 (Conclusion)
(Source)
Also known as "On the False Legation". Alt. trans.: "For the sake of your honor, of your religion, of your security, of everything you value, you must not acquit this man. Visit him with exemplary punishment, and let his fate be a warning not to our own citizens alone but to every man who lives in the Hellenic world." [tr. Vince, Vince (1926)]
Things seem to tend downward, to justify despondency, to promote rogues, to defeat the just; and by knaves as well as by martyrs the just cause is carried forward. Although knaves win in every political struggle, although society seems to be delivered over from the hands of one set of criminals into the hands of another set of criminals, as fast as the government is changed, and the march of civilization is a train of felonies, yet, general ends are somehow answered.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Montaigne; or, The Skeptic,” Representative Men, Lecture 4 (1850)
(Source)
Yahweh says this: Practice honesty and integrity; rescue the man who has been wronged from the hands of his oppressor; do not exploit the stranger, the orphan, the widow; do no violence; shed no innocent blood in this place.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Jeremiah 22: 3 [JB (1966)]
(Source)
Alternate translations:Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
[KJV (1611)]I, the Lord, command you to do what is just and right. Protect the person who is being cheated from the one who is cheating him. Do not mistreat or oppress aliens, orphans, or widows; and do not kill innocent people in this holy place.
[GNT (1976)]Yahweh says this: Act uprightly and justly; rescue from the hands of the oppressor anyone who has been wronged, do not exploit or ill-treat the stranger, the orphan, the widow; shed no innocent blood in this place.
[NJB (1985)]Thus says the Lord: Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place.
[NRSV (1989 ed.)]Thus said GOD: Do what is just and right; rescue from the defrauder anyone who is robbed; do not wrong the stranger, the fatherless, and the widow; commit no lawless act, and do not shed the blood of the innocent in this place.
[RJPS (2023 ed.)]
Speak out on behalf of the voiceless,
and for the rights of all who are vulnerable.
Speak out in order to judge with righteousness
and to defend the needy and the poor.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Proverbs 31: 8-9 [CEB (2011)]
(Source)
From the sayings of King Lemuel of Massa, given by his mother. Alternate translations:Open thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth, judge righteously, and plead the cause of the poor and needy.
[KJV (1611)]Speak, yourself, on behalf of the dumb, on behalf of all the unwanted; speak, yourself, pronounce a just verdict, uphold the rights of the poor, of the needy.
[JB (1966)]Speak up for people who cannot speak for themselves. Protect the rights of all who are helpless. Speak for them and be a righteous judge. Protect the rights of the poor and needy.
[GNT (1976)]Make your views heard, on behalf of the dumb, on behalf of all the unwanted; make your views heard, pronounce an upright verdict, defend the cause of the poor and the wretched.
[NJB (1985)]Speak out for those who cannot speak,
for the rights of all the destitute.
Speak out; judge righteously;
defend the rights of the poor and needy.
[NRSV (2021 ed.)]Speak up for the dumb,
For the rights of all the unfortunate.
Speak up, judge righteously,
Champion the poor and the needy.
[RJPS (2023 ed.)]
The good ended happily, and the bad unhappily. That is what Fiction means.
Oscar Wilde (1854-1900) Irish poet, wit, dramatist
The Importance of Being Earnest, act 2 (Miss Prism) [1895]
(Source)
I have changed my definition of tragedy. I now think tragedy is not foul deeds done to a person (usually noble in some manner) but rather that tragedy is irresolvable conflict. Both sides/ideas are right.
Rita Mae Brown (b. 1944) American author, playwright
Starting from Scratch, Part 3 “The Work,” “Plot” (1989)
(Source)
Many of the ugly pages of American history have been obscured and forgotten. A society is always eager to cover misdeeds with a cloak of forgetfulness, but no society can fully repress an ugly past when the ravages persist into the present. America owes a debt of justice which it has only begun to pay. If it loses the will to finish or slackens in its determination, history will recall its crimes and the country that would be great will lack the most indispensable element of greatness — justice.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Where Do We Go from Here: Chaos or Community? (1967)
(Source)
A just man is not one who does no ill,
But he, who with the power, has not the will.Philemon (c. 362 BC – c. 262 BC) Athenian poet and playwright
Sententiæ, II
Attributed in John Booth, Epigrams, Ancient and Modern (1863)..
Violence as a way of achieving racial justice is both impractical and immoral. It is impractical because it is a descending spiral ending in destruction for all. The old law of an eye for an eye leaves everybody blind. It is immoral because it seeks to humiliate the opponent rather than win his understanding; it seeks to annihilate rather than to convert. Violence is immoral because it thrives on hatred rather than love. It destroys community and makes brotherhood impossible. It leaves society in monologue rather than dialogue. Violence ends by defeating itself. It creates bitterness in the survivors and brutality in the destroyers.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 11 “Where Do We Go from Here?” (1958)
(Source)
To no man will we sell, or deny, or delay, right or justice.
[Nulli vendemus, nulli negabimus, aut differimus rectum aut justiciam.]
(Other Authors and Sources)
Magna Carta, Clause 40 (1215)
Alt. trans.:
- "To no one will we sell, to no one will we refuse or delay, right or justice."
- "To none will we sell, to none will we deny, to none will we delay right or justice."
KARMA’S A BITCH. No, let me rephrase that: Karma is your vengeful bunny-boiler ex, lurking in your darkened front hallway wearing an ice-hockey mask and carrying a baseball bat inscribed with BET YOU DIDN’T SEE THIS COMING.
Charles "Charlie" Stross (b. 1964) British writer
The Rhesus Chart (2014)
No free man shall be taken or imprisoned or dispossessed, or outlawed or exiled, or in any way destroyed, nor will we go upon him, no will we send against him except by the lawful judgement of his peers or by the law of the land.
(Other Authors and Sources)
Magna Carta, Clause 39 (1215)
I’m no idealist to believe firmly in the integrity of our courts and in the jury system — that is an ideal to me, it is a living, working reality. Gentlemen, a court is no better than each man of you sitting before me on this jury. A court is only as sound as its jury, and a jury is only as sound as the men who make it up.
Harper Lee (1926-2016) American writer [Nellie Harper Lee]
To Kill a Mockingbird, ch. 20 (1960)
But there is one way in this country in which all men are created equal — there is one human institution that makes a pauper the equal of a Rockefeller, the stupid man the equal of an Einstein, and the ignorant man the equal of any college president. That institution, gentlemen, is a court. It can be in the Supreme Court of the United States or the humblest J.P. court in the land, or this honorable court which you serve. Our courts have their faults, as does any human institution, but in this country our courts are the great levelers, and in our courts all men are created equal.
Harper Lee (1926-2016) American writer [Nellie Harper Lee]
To Kill a Mockingbird, ch. 20 (1960)
The splendor of the goal of the French Revolution is simultaneously the source of our strength and of our weakness: our strength, because it gives us an ascendancy of truth over falsehood, and of public rights over private interests; our weakness, because it rallies against us all vicious men, all those who in their hearts seek to despoil the people . … It is necessary to stifle the domestic and foreign enemies of the Republic or perish with them. Now in these circumstances, the first maxim of our politics ought to be to lead the people by means of reason and the enemies of the people by terror. If the basis of popular government in time of peace is virtue, the basis of popular government in time of revolution is both virtue and terror: virtue without which terror is murderous, terror without which virtue is powerless. Terror is nothing else than swift, severe, indomitable justice; it flows, then, from virtue.
Maximilien Robespierre (1758-174) French lawyer, politician, revolutionary leader
Speech, National Convention (7 May 1794)
(Source)
In a parallel thought, he wrote in On the Principles of Political Morality (1794):
If virtue be the spring of a popular government in times of peace, the spring of that government during a revolution is virtue combined with terror: virtue, without which terror is destructive; terror, without which virtue is impotent. Terror is only justice prompt, severe and inflexible; it is then an emanation of virtue; it is less a distinct principle than a natural consequence of the general principle of democracy, applied to the most pressing wants of the country.
The law, in all vicissitudes of government, fluctuations of the passions, or flights of enthusiasm, will preserve a steady undeviating course; it will not bend to the uncertain wishes, imaginations, and wanton tempers of men. […] On the one hand it is inexorable to the cries and lamentations of the prisoners; on the other it is deaf, deaf as an adder to the clamours of the populace.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Speech (1770-12-04), “Argument in Defence of the Soldiers in the Boston Massacre Trials”
(Source)
At the ellipses, Adams included Algernon Sidney's comments on the steady, dispassionate strength of the law.
And from your policy do not wholly banish fear,
For what man living, freed from fear, will still be just?
Aeschylus (525-456 BC) Greek dramatist (Æschylus)
The Eumenides
I asked a man in prison once how he happened to be there and he said he had stolen a pair of shoes. I told him if he had stolen a railroad he would be a United States Senator.
Mary Harris "Mother" Jones (1860-1930) American labor leader [a.k.a. Mother Jones]
Speech (1903), in The Autobiography of Mother Jones, ch. 10 (1925)
We know the redemption must come. The time and the manner of its coming we know not: It may come in peace, or it may come in blood; but whether in peace or in blood, LET IT COME.
John Quincy Adams (1767-1848) US President (1825-29)
Speech to “The colored people of Pittsburge, Pennsylvania” (1843)
Representative Dellet of Alabama quoted the speech before the House of Representatives, then asked Adams, "though it cost the blood of thousands of white men?" Adams responded, "Though it cost the blood of millions of white men, let it come. Let justice be done, though the heavens fall."
“It’s not fair,” Cloud said eventually. “It’s not fair you have to mourn this child.”
Jared gave a small laugh. “We’re in the wrong universe for fair,” he said, simply.
John Scalzi (b. 1969) American writer
The Ghost Brigades (2006)
Just because you’re offended, doesn’t mean you’re right.
One hundred and eighty-eight years ago this week a small band of valiant men began a long struggle for freedom. They pledged their lives, their fortunes, and their sacred honor not only to found a nation, but to forge an ideal of freedom — not only for political independence, but for personal liberty — not only to eliminate foreign rule, but to establish the rule of justice in the affairs of men. That struggle was a turning point in our history. Today in far corners of distant continents, the ideals of those American patriots still shape the struggles of men who hunger for freedom. This is a proud triumph. Yet those who founded our country knew that freedom would be secure only if each generation fought to renew and enlarge its meaning.
Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
Speech (1964-07-02), Signing of the Civil Rights Act of 1964, Washington, D.C.
(Source)
In a sense we’ve come to our nation’s capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the “unalienable Rights” of “Life, Liberty and the pursuit of Happiness.”
It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked “insufficient funds.”
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we’ve come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
Next in importance to freedom and justice is popular education, without which neither freedom nor justice can be permanently maintained.
James A. Garfield (1831-1881) US President (1881), lawyer, lay preacher, educator
Letter of Acceptance, Republican nomination for President (10 Jul 1880)
(Source)
The men who convey, and those who listen to calumnies, should, if I could have my way, all hang, the tale-bearers by their tongues, the listeners by their ears.
Plautus (c. 254-184 BC) Roman playright [Titus Maccius Plautus]
Pseudolus, 1.5
It would repel me less to be a hangman than a soldier, because the one is obliged to put to death only criminals sentenced by the law, but the other kills honest men who like himself bathe in innocent blood at the bidding of some superior.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
Persons and Places, entry, c. 1880 (1944)
To execute a murderer is simply to adopt his point of view.
Sydney J. Harris (1917-1986) Anglo-American columnist, journalist, author
Pieces of Eight (1982)
The peace we seek and need means much more than mere absence of war. It means the acceptance of law, and the fostering of justice, in all the world.
Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
“Developments in Eastern Europe and the Middle East,” Broadcast Speech (31 Oct 1956)
If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth.
Muhammad (570-632) Arabian merchant, prophet, founder of Islam [Mohammed]
Qur’an, 35.45 (AD 670?) [tr. Pickthall (1953)]
The common interests
of states and individuals alike demand
that good and evil receive their just rewards.Euripides (485?-406? BC) Greek tragic dramatist
Hecuba, l. 900 [tr. Arrowsmith (1964)]
MUNNY: It’s a hell of a thing, killing a man. You take away all he’s got, and all he’s ever gonna have.
SCHOFIELD KID: Yeah. Well, I guess they had it coming.
MUNNY: We all have it coming, kid.
!–more–>
(Source (Video); dialog verified)
Will Munny was played by Clint Eastwood. The script was originally written in 1976.
David Peoples (b. 1940) American screenwriter
Unforgiven (1992)
(Source)
(Source (Video); dialog verified)
Will Munny was played by Clint Eastwood. The script was originally written in 1976.
HAMLET: Use every man after his desert, and who should ‘scape whipping?
William Shakespeare (1564-1616) English dramatist and poet
Hamlet, Act 2, sc. 2, l. 555ff (2.2.555) (c. 1600)
(Source)
The dead don’t need justice. That’s for those of us who are left looking down at the remains.
Jim Butcher (b. 1971) American author
Skin Game (2014)
The precepts of the law are these: to live honestly, to injure no one, and to give everyone his due.
Justinian I (c. 482-565) Byzantine emperor [Justinian the Great]
Code of Justinian (533)
You must remember that some things that are legally right are not morally right.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
(Attributed)
Remark to potential client (1840s?), refusing his case involving a $600 claim against a widow with six children. In F. Brown, The Every-Day Life of Abraham Lincoln, 2.6 (1887).
No law is stronger than is the public sentiment where it is to be enforced.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Letter to John J. Crittenden (22 Dec 1859)
The great can protect themselves, but the poor and humble require the arm and shield of the law.
Andrew Jackson (1767-1845) American politician, general, US President (1829-1837)
Letter to John Quincy Adams (26 Aug 1821)
Law and Justice play no role in the relations of peoples of unequal strength.
Gustave LeBon (1841-1931) German psychologist
Aphorisms of Present Times, 2.6 (1913)
Unkindness has no Remedy at Law.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 5402 (1732)
(Source)
Honest Men often go to Law for their Right; when Wise Men would sit down with the Wrong, supposing the first Loss least. In some Countries the Course of the Courts is so tedious, and the Expence so high, that the Remedy, Justice, is worse than, Injustice, the Disease. In my Travels I once saw a Sign call’d The Two Men at Law; One of them was painted on one Side, in a melancholy Posture, all in Rags, with this Scroll, I have lost my Cause. The other was drawn capering for Joy, on the other Side, with these Words, I have gain’d my Suit; but he was stark naked.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard’s Almanack (1742)
Delay works always for the man with the longest purse.
William Howard Taft (1857-1930) US President (1909-13) and Chief Justice (1921-1930)
“Adequate Machinery for Judicial Business,” Journal of the American Bar Association (Sep 1921)
Let us diligently apply the means, never doubting that a just God, in his own good time, will give us the rightful result.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Letter to James C. Conkling (26 Aug 1863)
(Source)
Justice cannot be for one side alone, but must be for both.
Eleanor Roosevelt (1884-1962) First Lady of the US (1933-45), politician, diplomat, activist
“My Day” (15 Oct 1947)
One of the oldest Russian proverbs remains as inexorably true in modern America: “No one is hanged who has money in his pocket.” Or, one might say, capital punishment is only for those without capital.
Sydney J. Harris (1917-1986) Anglo-American columnist, journalist, author
Syndicated column, Chicago Daily News (Apr 1971)
To spare the guilty is to injure the innocent.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 113 [tr. Lyman (1862)]
Wherever a Knave is not punished, an honest Man is laugh’d at.
George Savile, Marquis of Halifax (1633-1695) English politician and essayist
“Of Punishment,” Political, Moral, and Miscellaneous Thoughts and Reflections (1750)
(Source)
ZOE: I know something ain’t right.
WASH: Sweetie, we’re crooks. If everything were right, we’d be in jail.
Joss Whedon (b. 1964) American screenwriter, author, producer [Joseph Hill Whedon]
Firefly, 1×01 “Serenity” (pilot) (20 Dec 2002)
I hear much of People’s calling out to punish the Guilty, but very few are concern’d to clear the Innocent.
Daniel Defoe (1660?-1731) English journalist and novelist
An Appeal to Honour and Justice, Tho’ it be of His Worse Enemies (1715)
My hope of preserving peace for our country is not founded in the quaker principle of non resistance under every wrong, but in the belief that a just and friendly conduct on our part will procure justice and friendship from others, and that, in the existing contest, each of the combatants will find an interest in our friendship.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1803-07-10) to the Earl of Buchan
(Source)
That Justice is a blind goddess
Is a thing to which we black are wise:
Her bandage hides two festering sores
That once perhaps were eyes.Langston Hughes (1902-1967) American poet, social activist, novelist, playwright
“Justice” (1923)
The slave begins by demanding justice and ends by wanting to wear a crown. He must dominate in his turn.
Albert Camus (1913-1960) Algerian-French novelist, essayist, playwright
The Rebel (1951)
All of us, no matter from what land our parents came, no matter in what way we may severally worship our Creator, must stand shoulder to shoulder in a united America for the elimination of race and religious prejudice. We must stand for a reign of equal justice to both big and small.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1915-10-12), “Americanism,” Knights of Columbus, Carnegie Hall, New York City
(Source)
Stare decisis is usually the wise policy, because in most matters it is more important that the applicable rule of law be settled than that it be settled right. … This is commonly true even where the error is a matter of serious concern, provided correction can be had by legislation. But in cases involving the Federal Constitution, where correction through legislative action is practically impossible, this court has often overruled its earlier decisions. The court bows to the lessons of experience and the force of better reasoning, recognizing that the process of trial and error, so fruitful in the physical sciences, is appropriate also in the judicial function.
Louis Brandeis (1856-1941) American lawyer, activist, Supreme Court Justice (1916-39)
Burnet v. Coronado Oil & Gas Co., 285 U.S. 393 (1932) [dissent]
If there be, in any region of the universe, an order of moral agents living in society, whose reason is strong, whose passions and inclinations are moderate, and whose dispositions are turned to virtue, to such an order of happy beings, legislation, administration, and police, with the endlessly various and complicated apparatus of politics, must be in a great measure superfluous.
James Burgh (1714-1775) British politician and writer
Political Disquisitions, Book 1 “Of Government, briefly,” ch. 1 “Government by Laws and Sanctions, why necessary” (1774)
(Source)
What are the American ideals? They are the development of the individual for his own and the common good; the development of the individual through liberty, and the attainment of the common good through democracy and social justice.
Louis Brandeis (1856-1941) American lawyer, activist, Supreme Court Justice (1916-39)
“True Americanism,” speech, Faneuil Hall, Boston (1915-07-05)
(Source)
Absolute freedom mocks at justice. Absolute justice denies freedom. To be fruitful, the two ideas must find their limits in each other.
Albert Camus (1913-1960) Algerian-French novelist, essayist, playwright
“Historical Murder,” The Rebel (1951) [tr. Bower]
Nothing is simpler than to kill a man; the difficulties arise in attempting to avoid the consequences.
Rex Stout (1886-1975) American writer
Too Many Cooks, ch. 3 [Wolfe] (1938)
Rebels and dissidents challenge the complacent belief in a just world, and, as the theory would predict, they are usually denigrated for their efforts. While they are alive, they may be called “cantankerous,” “crazy,” “hysterical,” “uppity,” or “duped.” Dead, some of them become saints and heroes, the sterling characters of history. It’s a matter of proportion. One angry rebel is crazy, three is a conspiracy, fifty is a movement.
Carol Tavris (b. 1944) American social psychologist and author
“Anger in an Unjust World,” Anger: The Misunderstood Emotion (1982)
He who does not punish evil commends it to be done.
Leonardo da Vinci (1452-1519) Italian artist, engineer, scientist, polymath
Note-books (1508-1518)
(Source)
In some versions, this is translated as "commands it to be done."
I think the detective story is by far the best upholder of the democratic doctrine in literature. I mean, there couldn’t have been detective stories until there were democracies, because the very foundation of the detective story is the thesis that if you’re guilty you’ll get it in the neck and if you’re innocent you can’t possibly be harmed. No matter who you are. There was no such conception of justice until after 1830. There was no such thing as a policeman or a detective in the world before 1830, because the modern conception of the policeman and detective, namely, a man whose only function is to find out who did it and then get the evidence that will punish him, did not exist. … In Paris before the year 1800 — read the Dumas stories — there were gangs of people whose business was to go out and punish wrongdoers. But why? Because they had hurt De Marillac or Richelieu or the Duke or some Huguenot noble, not just because they had harmed society. It is only the modern policeman that is out to protect society.
Rex Stout (1886-1975) American writer
On “The Adventures of Sherlock Holmes,” Invitation to Learning Radio Show, hosted by Mark Van Doren (Jan 1942)
Transcribed in Mark Van Doren, The New Invitation to Learning: The Essence of the Great Books of All Times (1942).
Do not let the wise boast in their wisdom; do not let the mighty boast in their might; do not let the wealthy boast in their wealth; but let those who boast boast in this, that they understand and know me, that I am the Lord; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight, says the Lord.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Jeremiah 9:23-24 [NRSV (1989 ed.)]
(Source)
Alternate translations:Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord.
[KJV (1611)]Let the sage boast no more of his wisdom, nor the valiant of his valour, nor the rich man of his riches! But if anyone wants to boast, let him boast of this: of understanding and knowing me. For I am Yahweh, I rule with kindness, justice and integrity on earth; yes, these are what please me -- it is Yahweh who speaks.
[JB (1966), 9:22-23]The wise should not boast of their wisdom,
nor the strong of their strength,
nor the rich of their wealth.
If any want to boast,
they should boast that they know and understand me,
because my love is constant,
and I do what is just and right.
These are the things that please me.
I, the Lord, have spoken.
[GNT (1976)]"Let the sage not boast of wisdom, nor the valiant of valour, nor the wealthy of riches! But let anyone who wants to boast, boast of this: of understanding and knowing me. For I am Yahweh, who acts with faithful love, justice, and uprightness on earth; yes, these are what please me," Yahweh declares.
[NJB (1985), 9:22-23]Let not the wise glory in their wisdom;
Let not the strong glory in their strength;
Let not the rich glory in their riches.
But only in this should one glory:
In being earnestly devoted to Me.
For I GOD act with kindness,
Justice, and equity in the world;
For in these I delight
-- declares GOD.
[RJPS (2023 ed.), 9:22-23]
I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them, and the offerings of well-being of your fatted animals I will not look upon. Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like water and righteousness like an ever-flowing stream.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Amos 5:21-24 [NRSV (1989 ed.)]
(Source)
Alternate translations:I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. 24 But let judgment run down as waters, and righteousness as a mighty stream.
[KJV (1611)]I hate and despise your feasts, I take no pleasure in your solemn festivals. When you offer me holocausts, I reject your oblations, and refuse to look at your sacrifices of fattened cattle. Let me have no more of the din of your chanting, no more of your strumming on harps. But let justice flow like water, and integrity like an unfailing stream.
[JB (1966)]The Lord says, “I hate your religious festivals; I cannot stand them! When you bring me burnt offerings and grain offerings, I will not accept them; I will not accept the animals you have fattened to bring me as offerings. Stop your noisy songs; I do not want to listen to your harps. Instead, let justice flow like a stream, and righteousness like a river that never goes dry."
[GNT (1976)]I loathe, I spurn your festivals,
I am not appeased by your solemn assemblies.
If you offer Me burnt offerings -- or your grain offerings --
I will not accept them;
I will pay no heed
To your gifts of fatlings.
Spare Me the sound of your hymns,
And let Me not hear the music of your lutes.
But let justice well up like water,
Righteousness like an unfailing stream.
[RJPS (2006)]I hate, I despise your religious festivals; your assemblies are a stench to me. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps. But let justice roll on like a river, righteousness like a never-failing stream!
[NIV (2011 ed.)]
The central fact of American civilization — one so hard for others to understand — is that freedom and justice and the dignity of man are not just words to us. We believe in them. Under all the growth and the tumult and abundance, we believe. And so, as long as some among us are oppressed — and we are part of that oppression — it must blunt our faith and sap the strength of our high purpose.
Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
Speech (1965-08-06), Signing of the Voting Rights Act, Washington, D.C.
(Source)
There are none more abusive to others than they that lie most open to it themselves; but the humor goes round, and he that laughs at me today will have somebody to laugh at him tomorrow.
Seneca the Younger (c. 4 BC-AD 65) Roman statesman, philosopher, playwright [Lucius Annaeus Seneca]
Moral Essays, “On Anger [De ira]“
The trouble ain’t that there is too many fools, but that the lightning ain’t distributed right.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Attributed)
(Source)
Found in Merle Johnson, More Maxims of Mark (1927), and generally considered authentic.
HENRY: What stronger breastplate than a heart untainted?
Thrice is he armed that hath his quarrel just,
And he but naked, though locked up in steel,
Whose conscience with injustice is corrupted.
On the one hand, security and justice require centralized governmental control, which must extend to the creation of a world government if it is to be effective. Progress, on the contrary, requires the utmost scope for personal initiative that is compatible with social order.
Bertrand Russell (1872-1970) English mathematician and philosopher
Authority and the Individual, Lecture 6 (1949)
(Source)
Collection, with some edits, of the inaugural Reith Lectures, BBC, "Authority and the Individual," No. 6 "Individual and Social Ethics" (1949-01-30).
MORE: You threaten like a dockside bully.
CROMWELL: How should I threaten?
MORE: Like a Minister of State, with justice!
CROMWELL: Oh, justice is what you’re threatened with.
MORE: Then I’m not threatened.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 2 (1960)
(Source)
Bolt's 1966 film adaptation uses the same language.
Bad men, like good men, are entitled to be tried and sentenced in accordance with law, and when it is shown to us that a person is serving an illegal sentence our obligation is to direct that proper steps be taken to correct the wrong done, without regard to the character of a particular defendant or to the possible effect on others who might also want to challenge the legality of their sentences as they have the right to do “at any time” under Rule 35. If it has any relevance at all, the fact that there may be other prisoners in this country’s jails serving illegal sentences would seem to me to make it all the more imperative that we grant appropriate relief in this case rather than search for some obviously dubious excuse to deny this petitioner’s claim.
Hugo Black (1886-1971) American politician and jurist, US Supreme Court Justice (1937-71)
Green v. United States, 365 U.S. 301, 309-310 (1961) [dissent]
(Source)
On the one hand we are called to play the good Samaritan on life’s roadside; but that will be only an initial act. One day the whole Jericho road must be transformed so that men and women will not be beaten and robbed as they make their journey through life. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see an edifice which produces beggars needs restructuring.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“A Time to Break Silence,” speech, Clergy and Laity Concerned meeting, Riverside Church, New York City (4 Apr 1967)
(Source)
This address was reworked the following year into his book, Where Do We Go From Here: Chaos or Community?, ch. 6, "The World House," sec. 3 (1968), in a slightly altered form:We are called to play the good Samaritan on life's roadside; but that will be only an initial act. One day the whole Jericho road must be transformed so that men and women will not be beaten and robbed as they make their journey through life. True compassion is more than flinging a coin to a beggar; it understands that an edifice which produces beggars needs restructuring.
What is needed is a realization that power without love is reckless and abusive and that love without power is sentimental and anemic. Power at its best is love implementing the demands of justice. Justice at its best is power correcting everything that stands against love.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Where Do We Go from Here: Chaos or Community? ch. 2 “Black Power” (1967)
(Source)
When we went to school we were told that we were governed by laws, not men. As a result of that, many people think there is no need to pay any attention to judicial candidates because judges merely apply the law by some mathematical formula and a good judge and a bad judge all apply the same kind of law. The fact is that the most important part of a judge’s work is the exercise of judgment and that the law in a court is never better than the common sense judgment of the judge that is presiding.
Robert H. Jackson (1892-1954) US Supreme Court Justice (1941-54), lawyer, jurist, politician
Speech, Greater Buffalo Advertising Club, New York (1933)
(Source)
Quoted in Eugene Gerhart, America's Advocate: Robert H. Jackson, ch. 4 (1958).
Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones.
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
(Spurious)
Widely attributed to Marcus Aurelius, but no actual citation found, and with some discrepancies to his philosophy. The closest match appears to be Meditations 2.11, but it is a very poor match.
More information:
You know my friends, there comes a time when people get tired of being trampled by the iron feet of oppression. […] We are not wrong, we are not wrong in what we are doing. If we are wrong, the Supreme Court of this nation is wrong. If we are wrong, the Constitution of the United States is wrong. And if we are wrong, God Almighty is wrong. If we are wrong, Jesus of Nazareth was merely a utopian dreamer that never came down to Earth. If we are wrong, justice is a lie, love has no meaning. And we are determined here in Montgomery to work and fight until “justice runs down like water, and righteousness like a mighty stream.”
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Speech, Montgomery Improvement Association (MIA) Mass Meeting, Hold Street Baptist Church, Montgomery (5 Dec 1955)
Quotation is from the Bible, Amos 5:24.
Civil liberties had their origin and must find their ultimate guaranty in the faith of the people. If that faith should be lost, five or nine men in Washington could not long supply its want.
Robert H. Jackson (1892-1954) US Supreme Court Justice (1941-54), lawyer, jurist, politician
Douglas v. Jeannette 319 U.S. 157, 181 (1943) [concurring]
(Source)
The most odious of all oppressions are those which mask as justice.
Robert H. Jackson (1892-1954) US Supreme Court Justice (1941-54), lawyer, jurist, politician
Krulewitch v. United States, 336 U.S. 440, 458 (1949) [concurring]
(Source)
There is no grievance that is a fit object of redress by mob law.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
“The Perpetuation of Our Political Institutions,” Address to Young Men’s Lyceum of Springfield (27 Jan 1838)
Thus says the Lord of hosts: Render true judgments, show kindness and mercy to one another; do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another.
But they refused to listen and turned a stubborn shoulder and stopped their ears in order not to hear. They made their hearts adamant in order not to hear the law and the words that the Lord of hosts had sent by his spirit through the former prophets. Therefore great wrath came from the Lord of hosts.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Zechariah 7: 9-12 [NRSV (2021 ed.)]
(Source)
Alternate translations:Thus speaketh the Lord of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.
But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.
Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the Lord of hosts.
[KJV (1611)]Yahweh Sabaoth says this. He said, "Apply the law fairly, and practice kindness and compassion towards one another. Do not oppress the widow and the orphan, the settler and the poor man, and do not secretly plan evil against one another." But they would not pay attention; they turned a petulant shoulder; they stopped their ears rather than hear; they made their hearts adamant rather than listen to the teaching and the words that Yahweh Sabaoth had sent by his spirit through the prophets in the past. This aroused great anger on the part of of Yahweh Sabaoth overtook them.
[JB (1966)]“Long ago I gave these commands to my people: ‘You must see that justice is done, and must show kindness and mercy to one another. Do not oppress widows, orphans, foreigners who live among you, or anyone else in need. And do not plan ways of harming one another.’
“But my people stubbornly refused to listen. They closed their minds and made their hearts as hard as rock. Because they would not listen to the teaching which I sent through the prophets who lived long ago, I became very angry."
[GNT (1976)]'Yahweh Sabaoth says this. He said, "Apply the law fairly, and show faithful love and compassion towards one another.
Do not oppress the widow and the orphan, the foreigner and the poor, and do not secretly plan evil against one another."
But they would not listen; they turned a rebellious shoulder; they stopped their ears rather than hear;
they made their hearts adamant rather than listen to the teaching and the words that Yahweh Sabaoth had sent -- by his spirit -- through the prophets in the past; and consequently the fury of Yahweh Sabaoth overtook them.
[NJB (1985)]The Lord of heavenly forces proclaims:
Make just and faithful decisions; show kindness and compassion to each other! Don’t oppress the widow, the orphan, the stranger, and the poor; don’t plan evil against each other! But they refused to pay attention. They turned a cold shoulder and stopped listening.
They steeled their hearts against hearing the Instruction and the words that the Lord of heavenly forces sent by his spirit through the earlier prophets. As a result, the Lord of heavenly forces became enraged.
[CEB (2011)]Thus said GOD of Hosts: Execute true justice; deal loyally and compassionately with one another.
Do not defraud the widow, the orphan, the stranger, and the poor; and do not plot evil against one another. --
But they refused to pay heed. They presented a balky back and turned a deaf ear.
They hardened their hearts like adamant against heeding the instruction and admonition that GOD of Hosts sent to them by divine spirit through the earlier prophets; and a terrible wrath issued from GOD of Hosts.
[RJPS (2023 ed.)]
PORTIA: The quality of mercy is not strained.
It droppeth as the gentle rain from heaven
Upon the place beneath. It is twice blest:
It blesseth him that gives and him that takes.
’Tis mightiest in the mightiest; it becomes
The thronèd monarch better than his crown.
His scepter shows the force of temporal power,
The attribute to awe and majesty
Wherein doth sit the dread and fear of kings;
But mercy is above this sceptered sway.
It is enthronèd in the hearts of kings;
It is an attribute to God Himself;
And earthly power doth then show likest God’s
When mercy seasons justice.William Shakespeare (1564-1616) English dramatist and poet
Merchant of Venice, Act 4, sc. 1, l. 190ff (4.1.190-203) (1597)
(Source)
Deserves death! I daresay he does. Many that live deserve death. And some die that deserve life. Can you give that to them? Then be not too eager to deal out death in the name of justice, fearing for your own safety. Even the wise cannot see all ends.
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. 1 “The Taming of Sméagol” (1954)
(Source)
Frodo recalling the words of Gandalf (approximately) in The Fellowship of the Ring.
It is more important that innocence be protected than it is that guilt be punished, for guilt and crimes are so frequent in this world that they cannot all be punished. But if innocence itself is brought to the bar and condemned, perhaps to die, then the citizen will say, “whether I do good or whether I do evil is immaterial, for innocence itself is no protection,” and if such an idea as that were to take hold in the mind of the citizen that would be the end of security whatsoever.
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
(Attributed)
Cited in some cases as the closing argument while defending the British Soldiers accused of killing 5 colonists in the "Boston Massacre" (usually given as "Argument in Defense of the Soldiers in the Boston Massacre Trials" (Dec 1770)), but I did not find it in accounts of that defense.
The greatest enemy of justice is privilege.
[Der größte Feind des Rechtes ist das Vorrecht.]
Marie von Ebner-Eschenbach (1830-1916) Austrian writer
Aphorisms [Aphorismen], No. 219 (1880) [tr. Scrase/Mieder (1994)]
(Source)
(Source (German)). Alternate translation:The greatest enemy of the law of right is the law of prerogative.
[tr. Wister (1883)]
Justice is truth in action.
[La justice est la vérité en action.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 15 “De la Liberté, de la Justice et des Lois [On Liberty, Justice, and Laws],” ¶ 16 (1850 ed.) [tr. Calvert (1866), ch. 12]
(Source)
(Source (French)). The same (obvious) translation is used by Attwell (1896), ¶ 203.
See also "Grace is beauty in action."
Justice without might is helpless; might without justice is tyrannical.
Blaise Pascal (1623-1662) French scientist and philosopher
Pensées, #298 (1670) [tr. Trotter (1931)]
He who is only just is cruel; who
Upon the earth would live were all judged justly?George Gordon, Lord Byron (1788-1824) English poet
Marino Faliero, Doge of Venice, Act 5, sc. 1 [Angiolina] (1821)
(Source)
Remove justice, and what are kingdoms but gangs of criminals on a large scale?
[Remota itaque iustitia quid sunt regna nisi magna latrocinia?]Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
City of God [De Civitate Dei], Book 4, ch. 4 (4.4) (AD 412-416) [tr. Bettenson (1972)]
(Source)
(Source (Latin)). Alternate translations:Set justice aside, then, and what are kingdoms but fair thievish purchases?
[tr. Healey (1610)]Justice being taken away, then, what are kingdoms but great robberies?
[tr. Dods (1871)]In the absence of justice, what is sovereignty but organized brigandage?
[tr. Zema/Walsh (1950)]And so if justice is left out, what are kingdoms except great robber bands?
[tr. Green (Loeb) (1963)]Justice removed, then, what are kingdoms but great bands of robbers?
[tr. Dyson (1998)]Remove justice, then, and what are kingdoms but large gangs of robbers?
[tr. Babcock (2012)]In the absence of justice, what is sovereignty but organized robbery?
[E.g.]
Virtues, however, we acquire by first exercising them. The same is true with skills, since what we need to learn before doing, we learn by doing; for example, we become builders by building, and lyre-players by playing the lyre. So too we become just by doing just actions, temperate by temperate actions, and courageous by courageous actions.
[τὰς δ’ ἀρετὰς λαμβάνομεν ἐνεργήσαντες πρότερον, ὥσπερ καὶ ἐπὶ τῶν ἄλλων τεχνῶν· ἃ γὰρ δεῖ μαθόντας ποιεῖν, ταῦτα ποιοῦντες μανθάνομεν, οἷον οἰκοδομοῦντες οἰκοδόμοι γίνονται καὶ κιθαρίζοντες κιθαρισταί· οὕτω δὴ καὶ τὰ μὲν δίκαια πράττοντες δίκαιοι γινόμεθα, τὰ δὲ σώφρονα σώφρονες, τὰ δ’ ἀνδρεῖα ἀνδρεῖοι.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 1 (2.1, 1103a.32ff) (c. 325 BC) [tr. Crisp (2000)]
(Source)
(Source (Greek)). Alternate translations:But the Virtues we get by first performing single acts of working, which, again, is the case of other things, as the arts for instance; for what we have to make when we have learned how, these we learn how to make by making: men come to be builders, for instance, by building; harp-players, by playing on the harp: exactly so, by doing just actions we come to be just; by doing the actions of self-mastery we come to be perfected in self-mastery; and by doing brave actions brave.
[tr. Chase (1847)]But the virtues we acquire by previous practice of their acts, exactly as we acquire our knowledge of the various arts. For, in the case of the arts, that which we have to be taught to do, that we learn by doing it. We become masons, for instance, by building; and harpers b y playing upon the harp. And so, in like manner, we become just by doing what is just, temperate by doing what is temperate, and brave by doing what is brave.
[tr. Williams (1869), sec. 23]But the virtues we acquire by first exercising them, as is the case with all the arts, for it is by doing what we ought to do when we have learnt the arts that we learn the arts themselves; we become e.g. builders by building and harpists by playing the harp. Similarly it is by doing just acts that we become just, by doing temperate acts that we become temperate, by doing courageous acts that we become courageous.
[tr. Welldon (1892)]But the virtues we acquire by doing the acts, as is the case with the arts too. We learn an art by doing that which we wish to do when we have learned it; we become builders by building, and harpers by harping. And so by doing just acts we become just, and by doing acts of temperance and courage we become temperate and courageous.
[tr. Peters (1893)]But the virtues we get by first exercising them, as also happens in the case of the arts as well. For the things we have to learn before we can do them, we learn by doing them, e.g. men become builders by building and lyreplayers by playing the lyre; so too we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Ross (1908)]The virtues on the other hand we acquire by first having actually practised them, just as we do the arts. We learn an art or craft by doing the things that we shall have to do when we have learnt it: for instance, men become builders by building houses, harpers by playing on the harp. Similarly we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Rackham (1934), ch. 1, sec. 4]The virtues, by contrast, we acquire by first engaging in the activities, as is also true in the case of the various crafts. For the things we cannot produce without learning to do so are the very ones we learn to produce by producing them -- for example, we become builders by building houses and lyre players by playing the lyre. Similarly, then, we become just people by doing just actions, temperate people by doing temperate actions, and courageous people by doing courageous ones.
[tr. Reeve (1948)]In the case of the virtues, on the other hand, we acquire them as a result of prior activities; and this is like the case of the arts, for that which we are to perform by art after learning, we first learn by performing, e.g., we become builders by building and lyre-players by playing the lyre. Similarly, we become just by doing what is just, temperate by doing what is temperate, and brave by doing brave deeds.
[tr. Apostle (1975)]Virtues, by contrast, we acquire, just as we acquire crafts, by having previously activated them. For we learn a craft by producing the same product that we must produce when we have learned it, becoming builders, for instance, by building and harpists by playing the harp, so also, then, we become just by doing just actions, temperate by doing temperate actions, brave by doing brave actions.
[tr. Irwin/Fine (1995)]For as regards those things we must learn how to do, we learn by doing them -- for example by building houses, people become house builders, and by playing the cithara, they become cithara players. So too, then, by doing just things become just; moderate things, moderate; and courageous things, courageous.
[tr. Bartlett/Collins (2011)]We develop virtues after we have practiced them beforehand, the same way it works with the other arts. For, we learn as we do those very things we need to do once we have learned the art completely. So, for example, men become carpenters by building homes and lyre-players by practicing the lyre. In the same way, we become just by doing just things, prudent by practicing wisdom, and brave by committing brave deeds.
[tr. @sentantiq (2017)]
It is as much the duty of government to render prompt justice against itself, in favor of citizens, as it is to administer the same between private individuals.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Message (1861-12-03) to Congress, Annual Message (State of the Union)
(Source)
To this war of every man against every man, this also is consequent; that nothing can be unjust. The notions of right and wrong, justice and injustice, have there no place. Where there is no common power, there is no law; where no law, no injustice. Force and fraud are in war the two cardinal virtues.
Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 7:12 (KJV)
Variants:
- Popularly, "Do unto others as you would have them do unto you."
- NIV: "So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets."
- NRSV: "In everything do to others as you would have them do to you; for this is the law and the prophets."
- TEV: "Do for others what you want them to do for you: this is the meaning of the Law of Moses and of the teachings of the prophets."
Note: The "Golden Rule" has been expressed in many ways by many religious and philosophical teachers. Several of these in WIST are or will be cross-referenced to this quotation (as trackbacks), not to lend it primacy, but because this is the most well-known formulation of it in the Western world, and to simplify the cross-referencing to one central point.
Extreme law is often extreme injustice.
[Ius summum saepe summa malitia est.]
Terence (186?-159 BC) African-Roman dramatist [Publius Terentius Afer]
Heauton Timoroumenos [The Self-Tormentor], Act 4, sc. 5, l. 48 (l. 796)
Alternate translations:
- "The highest law is often the greatest wrong."
- "Extreme justice is often extreme malice."
- "Rigorous law is often rigorous injustice."
God’s Mill grinds slow, but sure.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 747 (1640 ed.)
(Source)
For it seems to me that an unjust law is no law at all.
[Nam mihi lex esse non videtur, quae justa non fuerit.]
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
On Free Choice of the Will [De Libero Arbitrio Voluntatis], Book 1, ch. 4, sec. 11 / 33 (1.4.11.22) (AD 388) [tr Williams (1993)]
(Source)
More discussion about this and parallel quotations from other notables: An unjust law is no law at all - Wikipedia.
(Source (Latin)). Alternate translations:A law which is not just does not seem to me to be a law.
[tr. Mark Pontifex (1955)]For I think that a law that is not just is not a law.
[tr. Benjamin/Hackstaff (1964)]For I think a law that is not just, is not actually a law.
[E.g.]
PORTIA: Though justice be thy plea, consider this:
That in the course of justice none of us
Should see salvation. We do pray for mercy,
And that same prayer doth teach us all to render
The deeds of mercy.William Shakespeare (1564-1616) English dramatist and poet
Merchant of Venice, Act 4, sc. 1, l. 204ff (4.1.204-208) (1597)
(Source)
I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Letter from Birmingham Jail (16 Apr 1963)
(Source)
Just as our national policy in internal affairs has been based upon a decent respect for the rights and the dignity of all our fellow men within our gates, so our national policy in foreign affairs has been based on a decent respect for the rights and dignity of all nations, large and small. And the justice of morality must and will win in the end.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1941-01-06), “State of the Union [Four Freedoms],” Washington, D. C.
(Source)
There is far too much law for those who can afford it and far too little for those who cannot.
Derek Bok (b. 1930) American lawyer, educator
Report to Harvard Board of Overseers (21 Apr 1983)
Indeed, justice is conscience, not a personal conscience but the conscience of the whole of humanity. Those who clearly recognize the voice of their own conscience usually recognize also the voice of justice.
Alexander Solzhenitsen (1918-2008) Russian novelist, emigre [Aleksandr Isayevich Solzhenitsyn]
Letter to three students (Oct 1967)
I have spent all my life under a communist regime and I will tell you that a society without any objective legal scale is a terrible one indeed. But a society with no other scale but the legal one is not quite worthy of man either. A society which is based on the letter of the law and never reaches any higher is taking very scarce advantage of the high level of human possibilities. The letter of the law is too cold and formal to have a beneficial influence on society. Whenever the tissue of life is woven of legalistic relations, there is an atmosphere of moral mediocrity, paralyzing man’s noblest impulses.
Alexander Solzhenitsen (1918-2008) Russian novelist, emigre [Aleksandr Isayevich Solzhenitsyn]
“A World Split Apart,” Commencement Address, Harvard (8 Jun 1978)
(Source)
If we are to keep our democracy, there must be one commandment: Thou shalt not ration justice.
Learned Hand (1872-1961) American jurist
Speech, Legal Aid Society of New York (1951-02-16)
(Source)
On ensuring that accused persons did not lack for counsel needed for a fair trial.
Justice is itself the great standing policy of civil society; and any eminent departure from it, under any circumstances, lies under the suspicion of being no policy at all.
Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
“Reflections on the Revolution in France” (1790)
(Source)
This is a world of compensation; and he who would be no slave must consent to have no slave. Those who deny freedom to others deserve it not for themselves, and, under a just God, cannot long retain it.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Letter to Henry L. Pierce, et al. (6 Apr 1859)
To punish a man because he has committed a crime, or because he is believed, though unjustly, to have committed a crime, is not persecution. To punish a man, because we infer from the nature of some doctrine which he holds, or from the conduct of other persons who hold the same doctrines with him, that he will commit a crime, is persecution, and is, in every case, foolish and wicked.
Thomas Babington Macaulay (1800-1859) English writer and politician
“Hallam’s Constitutional History,” Edinburgh Review (Sep 1828)
(Source)
Review of Henry Hallam, The Constitutional History of England, from the Accession of Henry VII to George II (1827).
I didn’t attend the funeral, but I sent a nice letter saying I approved of it.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Attributed)
As you press on for justice, be sure to move with dignity and discipline, using only the weapon of love. Let no man pull you so low as to hate him. Always avoid violence. If you succumb to the temptation of using violence in your struggle, unborn generations will be the recipients of a long and desolate night of bitterness, and your chief legacy to the future will be an endless reign of meaningless chaos.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“The Most Durable Power,” sermon, Dexter Avenue Baptist Church (6 Nov 1956)
Rabbi Jannai said: “It is beyond our power to explain either the prosperity of the wicked or the afflictions of the righteous.”
The Talmud (AD 200-500) Collection of Jewish rabbinical writings
The Mishnah (c. AD 200)
Under a government which imprisons any unjustly, the true place for a just man is also a prison.
Henry David Thoreau (1817-1862) American philosopher and writer
Essay (1849-05), “Resistance to Civil Government [On the Duty of Civil Disobedience],” Æsthetic Papers, No. 1, Article 10
(Source)
Based on an 1848 lecture at the Concord Lyceum.
True peace is not merely the absence of tension; it is the presence of justice.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 2 “Montgomery Before the Protest” (1958)
(Source)
Response to a Montgomery resident who complained that race relations had been so "peaceful and harmonious" before King and other protesters arrived.
Every thing secret degenerates, even the administration of justice; nothing is safe that does not show how it can bear discussion and publicity.
John Dalberg, Lord Acton (1834-1902) British historian, politician, writer
Letter (1861-01-23) to Richard Simpson
(Source)
Ignorance of the law excuses no man; not that all men know the law, but because ’tis an excuse every man will plead, and no man can tell how to confute him.
John Selden (1584-1654) English jurist, legal scholar, antiquarian, polymath
Table Talk, § 76.2 “Law” (1689)
(Source)
We must believe in luck. For how else can we explain the success of those we don’t like?
Jean Cocteau (1889-1963) French writer, filmmaker, artist
Comment (1955)
On his election to Académie Française. Alt. trans.: "Of course I believe in luck. How else does one explain the successes of one's enemies?"
Deserves it! I daresay he does. Many that live deserve death. And some that die deserve life. Can you give it to them? then do not be too eager to deal out death in judgment. For even the very wise cannot see all ends.
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 1, ch. 2 “The Shadow of the Past” [Gandalf] (1954)
(Source)
Frodo later recounts these words (approximately) to Sam in The Two Towers.
The first rule is, to keep an untroubled spirit; for all things must bow to Nature’s law, and soon enough you must vanish into nothingness, like Hadrian and Augustus. The second is to look things in the face and know them for what they are, remembering that it is your duty to be a good man. Do without flinching what man’s nature demands; say what seems to you most just — though with courtesy, modesty, and sincerity.
[Τὸ πρῶτον μὴ ταράσσου: πάντα γὰρ κατὰ τὴν τοῦ ὅλου φύσιν καὶ ὀλίγου χρόνου οὐδεὶς οὐδαμοῦ ἔσῃ, ὥσπερ οὐδὲ Ἁδριανὸς οὐδὲ Αὔγουστος. ἔπειτα ἀτενίσας εἰς τὸ πρᾶγμα ἴδε αὐτὸ καὶ συμμνημονεύσας ὅτι ἀγαθόν σε ἄνθρωπον εἶναι δεῖ καὶ τί τοῦ ἀνθρώπου ἡ φύσις ἀπαιτεῖ, πρᾶξον τοῦτο ἀμεταστρεπτὶ καὶ εἰπέ, ὡς δικαιότατον φαίνεταί σοι: μόνον εὐμενῶς καὶ αἰδημόνως καὶ ἀνυποκρίτως.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations, Book 8, #5 [tr. Staniforth (1964)]
(Source)
This translation was adapted (and significantly shortened) by Norman Vincent Peale in You Can If You Think You Can (1974): "The first rule is to keep an untroubled spirit. The second is to look things in the face and know them for what they are."
Peale's paraphrase significantly changes the meaning (by removing the fatalism and the sense of duty in the face of the actions of great men from the past, and turning it into a general call for calm and clarity). Nonetheless, Peale's version of this translation shows up all over the place, and generally without reference to him.
Original Greek. Alternate translations: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), #4]In the first place, keep yourself easy, for all things are governed by the laws and order of Providence: besides, you'll quickly go the way of all flesh, as Augustus, Adrian, and the rest of the emperors have done before you. Farther, examine the matter from top to bottom, and remember, that the top of your business is to be a good man: therefore whatever the dignity of human 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)]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. Zimmern (1887)]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)]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)]
It is my heart-warm and world-embracing Christmas hope and aspiration that all of us — the high, the low, the rich, the poor, the admired, the despised, the loved, the hated, the civilized, the savage — may eventually be gathered together in a heaven of everlasting rest and peace and bliss — except the inventor of the telephone.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Letter to the Editor of the New York World (23 Dec 1890)
(Source)
CALVIN: It’s not fair!
CALVIN’S DAD: The world isn’t fair, Calvin.
CALVIN: I know, but why isn’t it ever unfair in my favor?
He who is only just is cruel. Who on earth could live were all judged justly?
George Gordon, Lord Byron (1788-1824) English poet
Arino Faliero, Doge of Venice, Act 5, sc. 1 [Angiolina] (1820)
(Source)
In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Letter from Birmingham Jail (16 Apr 1963)
It is justice, not charity, that is wanting in the world!
Mary Wollstonecraft (1759-1797) English social philosopher, feminist, writer
A Vindication of the Rights of Women, ch. 4 (1792)
(Source)
There is no man so good that if he placed all his actions and thoughts under the scrutiny of the laws, he would not deserve hanging ten times in his life.
[Il n’est si homme de bien, qu’il mette à l’examen des loix toutes ses actions et pensées, qui ne soit pendable dix fois en sa vie.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 9 “Of Vanity [De la vanité]” (c. 1587) (3.9) (1595) [tr. Frame (1943)]
(Source)
First appeared in the 1588 edition.
(Source (French)). Alternate translations:No man is so exquisitely honest or upright in living, but brings all his actions and thoughts within compasse and danger of the lawes; and that tenne times in his life might not lawfully be hanged.
[tr. Florio (1603)]There is no so good Man, that so squares all his Thoughts and Actions to the Laws, that he is not Faulty enough to deserve Hanging ten Times in his Life.
[tr. Cotton (1686)]There is no so good man, who so squares all his thoughts and actions to the laws, that he is not faulty enough to deserve hanging ten times in his life.
[tr. Cotton/Hazlitt (1877)]There does not exist a man of such worth that, were he to lay open to the scrutiny of the laws all his actions and thoughts, he would not deserve hanging ten times in his life.
[tr. Ives (1925)]No man is so moral but that, if he submitted his deeds and thoughts to cross-examination by the laws, he would be found worthy of hanging on ten occasions in his lifetime.
[tr. Screech (1987)]
In most men love of justice is only fear of suffering injustice.
[L’amour de la justice n’est en la plupart des hommes que la crainte de souffrir l’injustice.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶78 (1665-1678) [tr. Tancock (1959)]
(Source)
This is thought to be a summary of the two maxims given at the bottom. When first recorded by La Rochefoucauld, it also lacked the qualifier "in most men [en la plupart des hommes]."
(Source (French)). Alternate translations:In the greatest part of men, [the Love of Justice] is only a fear of suffering injustice.
[tr. Davies (1669), ¶39]What the Generality of People call the Love of Justice, is only the Fear of suffering by Injustice.
[tr. Stanhope (1694), ¶79]The love of justice in most men, is the fear of suffering by injustice.
[pub. Donaldson (1783), ¶264]The love of Justice, in most men, is the fear of suffering by injustice.
[ed. Lepoittevin-Lacroix (1797), ¶75]The love of justice often means no more than the fear of suffering by injustice.
[ed. Carvill (1835), ¶452]Love of justice in the generality of men is only the fear of suffering from injustice.
[ed. Gowens (1851), ¶84]The love of justice is simply in the majority of men the fear of suffering injustice.
[tr. Bund/Friswell (1871), ¶78]In most men love of justice is but the fear of suffering injustice.
[tr. Heard (1917), ¶78]Love of justice is in most cases merely fear of suffering injustice.
[tr. Stevens (1939), ¶78]For most men the love of justice is only the fear of suffering injustice.
[tr. FitzGibbon (1957), ¶78]Love of justice, in most men, is only a fear of encountering injustice.
[tr. Kronenberger (1959), ¶78]Love of justice in most men is merely the fear of suffering injustice.
[tr. Whichello (2016), ¶78]
La Rochefoucauld seems to have distilled the following two maxims down into what became ¶78 in later editions:
¶578 (¶78 in 1665 ed.):Justice is no more than a lively fear that our belongings will be taken away from us. This is at the root of men's consideration and respect for all the interests of others, and their scrupulous care never to do them wrong. This fear keeps a man within the bounds marked out for him by his birth or fortune, and without it he would constantly be encroaching on the rights of others.
[tr. Tancock (1959)]
[La justice n’est qu’une vive appréhension qu’on ne nous ôte ce qui nous appartient ; de là vient cette considération et ce respect pour tous les intérêts du prochain, et cette scrupuleuse application à ne lui faire aucun préjudice. Cette crainte retient l’homme dans les bornes des biens que la naissance ou la fortune lui ont donnés ; et sans cette crainte, il feroit des courses continuelles sur les autres.]
(Source)
¶580 (¶90 in 1665 ed.):People hate injustice not through distaste for it but because of the harm it does them.
[tr. Tancock (1959)]
[On blâme l’injustice, non pas par l’aversion que l’on a pour elle, mais pour le préjudice que l’on en reçoit.]
(Source)
The reward of a thing well done, is to have done it.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“New England Reformers,” lecture, Boston (1844-03-03), Essays: Second Series (1844)
(Source)
Reprinted in Essays: Second Series (1844).
I would remind you that extremism in the defense of liberty is no vice. And let me remind you also that moderation in the pursuit of justice is no virtue.
Barry Goldwater (1909-1998) American politician
Speech, accepting the GOP Presidential Nomination, San Francisco (16 Jul 1964)
(Source)
Goldwater believed the phrase originated in Cicero, though the source he used is questionable. Karl Hess was Goldwater's speech writer, and he said he derived the turn of phrase from Lincoln's "House Divided" speech. A closer match is this Thomas Paine passage.
More discussion of this quotation and its origins: On the Saying that "Extremism in Defense of Liberty is No Vice" - Niskanen Center
LEAR: Through tattered clothes small vices do appear.
Robes and furred gowns hide all. Plate sin with gold,
And the strong lance of justice hurtless breaks.
Arm it in rags, a pygmy’s straw does pierce it.William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 4, sc. 6, l. 180ff (4.6.180-183) (1606)
(Source)
To see the right and not do it is cowardice.
[見義不爲、無勇也。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 2, verse 24 (2.24.2) (6th C. BC – AD 3rd C.) [tr. Soothill (1910)]
(Source)
(Source (Chinese)). Alternate translations: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)]
An avidity to punish is always dangerous to liberty. It leads men to stretch, to misinterpret, and to misapply even the best of laws. He that would make his own liberty secure must guard even his enemy from oppression; for if he violates this duty he establishes a precedent that will reach to himself.
Thomas Paine (1737-1809) American political philosopher and writer
“Dissertation on the First Principles of Government” (Jul 1795)
Source essay
You have been told, O mortal, what is good,
And what God requires of you:
Only to do justice
And to love goodness,
And to walk modestly with your God.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Micah 6: 8 [RJPS (2023 ed.)]
(Source)
Alternate translations:He hath shewed thee, O man what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
[KJV (1611)]What is good has been explained to you, man; this is what Yahweh asks of you: only this, to act justly, to love tenderly and to walk humbly with your God.
[JB (1966)]No, the Lord has told us what is good. What he requires of us is this: to do what is just, to show constant love, and to live in humble fellowship with our God.
[GNT (1976)]You have already been told what is right and what Yahweh wants of you. Only this, to do what is right, to love loyalty and to walk humbly with your God.
[NJB (1985)]He has told you, human one, what is good and
what the Lord requires from you:
to do justice, embrace faithful love, and walk humbly with your God.
[CEB (2011)]He has told you, O mortal, what is good,
and what does the Lord require of you
but to do justice and to love kindness
and to walk humbly with your God?
[NRSV (2021 ed.)]He has shown you, O mortal, what is good.
And what does the Lord require of you?
To act justly and to love mercy
and to walk humbly with your God.
[NIV (2011 ed.)]
I cannot ask of Heaven success, even for my Country, in a Cause where she should be in the wrong — Fiat Justitia, pereat Coelum — My toast would be, may our Country be always successful, but whether successful or otherwise, always right.
John Quincy Adams (1767-1848) US President (1825-29)
Letter (1816-08-01) to John Adams
(Source)
In response to Stephen Decatur's toast (and subsequent popular catch phrase), "Our Country! In her intercourse with foreign nations may she always be in the right, but our country, right or wrong."
The Latin translates as "Let justice be done though Heaven should fall."