The lawes of conscience, which we say to proceede from nature, rise and proceede of custome: every man holding in speciall regard, and inward veneration the opinions approved, and customes received about him, can not without remorse leave them, nor without applause applie himselfe unto them.
[tr. Florio (1603)]

The Laws of Conscience, which we pretend to be deriv’d from Nature, proceed from Custom; every one having an inward Veneration for the Opinions and Manners, approv’d and receiv’d amongst his own People, cannot without very great Reluctancy depart from them, nor apply himself to them without applause.
[tr. Cotton (1686)]

The laws of conscience, which we say are engendered by nature, are born of custom; every man, holding in inward veneration the opinions and fashions approved and received around him, can not depart from them without [self] upbraiding, or conform to them without [self] commendation.
[tr. Ives (1925), 1.23]

The laws of conscience, which we say are born of nature, are born of custom. Each man, holding in inward veneration the opinions and the behavior approved and accepted around him, cannot break loose from them without remorse, or apply himself to them without self-satisfaction.
[tr. Frame (1943), 1.23]

The laws of conscience which we say are born of Nature are born of custom; since man inwardly venerates the opinions and the manners approved and received about him, he cannot without remorse free himself from them nor apply himself to them without self-approbation.
[tr. Screech (1987), 1.23]

For what moral difference is there between urging an action and approving of it? or what matter does it make whether I wished for the deed or rejoice that it was done?
[tr. King (1877)]

For what difference is there between the adviser and the approver of a deed? or what does it matter whether I wished it done, or was glad that it was done?
[tr. Ker (Loeb) (1926)]

For what is the difference between a man who has advised an action, and one who has approved of it? or what does it signify whether I wished it to be done, or rejoice that it has been done?
[tr. Yonge (1903)]

What difference is there between him who instigates and him who approves the crime?
[ed. Harbottle (1906)]

For between the man who advises an action and the man who approves when it is done there is not the slightest difference. Whether I wished the deed to be performed or am glad after its performance, is wholly immaterial.
[tr. Grant (1960)]

For what is the difference between someone who suggests something and someone who applauds it? What does it matter whether I wanted it done or am delighted that it was done?
[tr. McElduff (2011)]

But that you hear this or that judgment as the voice of conscience, consequently, that you feel a thing to be right -- may have its cause in the fact that you have never reflected about yourself, and have blindly accepted from your childhood what has been designated to you as right.
[tr. Common (1911)]

But that you take this or that judgment for the voice of conscience -- in other words, that you feel something to be right -- may be due to the fact that you have never thought much about yourself and simply have accepted blindly that what you had been told ever since your childhood was right.
[tr. Kaufmann (1974)]

But that you hear this or that judgement as the words of conscience, i.e., that you feel something to be right may have its cause in your never having thought much about yourself and in blindly having accepted what has been labeled right since your childhood.
[tr. Nauckhoff (2001)]

MORALITY. The theory that every human act must be either right or wrong, and that 99% of them are wrong.
[A Book of Burlesques, "The Jazz Webster" (1924)]

Morality is the theory that every human act must be either right or wrong, and that 99% of them are wrong.
[Chrestomathy, ch. 30 "Sententiae" (1949)]

Morality refines customs and customs in turn refine morality.
[tr. Scrase/Mieder (1994)]

The main misfortune, the root of all evil to come, was loss of the confidence in the value of one's own opinion. People imagined that it was out of date of follow their own moral sense, that they must all sing in chorus, and live by other people's notions, notions that were crammed down everybody's throat.
[tr. Hayward & Harari (1958), US ed.]

The main trouble, the root of the future evil, was loss of faith in the value of one’s own opinion. People imagined that the time when they followed the urgings of their moral sense was gone, that now they had to sing to the general tune and live by foreign notions imposed on everyone.
[tr. Pevear & Volokhonsky (2010)]

But what is base, if it appear not base
To those who practice what their soul approves?
[tr. Wodhull (1809)]

What is shameful, if it does not seem to be so to those who do it?
[Source]

What's wrong if they who do it think not so?
[Source (1902)]

Why shameful, if it does not seem so to those who practice it?
[Source (2018)]

Sine me vocari pessimum, ut dives vocer.
An dives, omnes quaerimus, nemo, an bonus.

If any gain ensue, I am content.
To be term'd wicked. We all ask this question,
Whether a man be rich, not whether virtuous.
[tr. Wodhull (1809)]

Let me be called a scoundrel, but a rich one.
We all ask if he’s rich, not if he’s good.
[Source]

Boundless compassion for all living beings is the surest and most certain guarantee of pure moral conduct, and needs no casuistry. Whoever is filled with it will assuredly injure no one, do harm to no one, encroach on no man's rights ; he will rather have regard for every one, forgive every one, help every one as far as he can, and all his actions will bear the stamp of justice and loving-kindness. On the other hand, if we try to say: "This man is virtuous, but he is a stranger to Compassion"; or: "he is an unjust and malicious man, yet very compassionate;" the contradiction at once leaps to light.
[tr. Bullock (1903)]

The pleasure of Society amongst Friends is cultivated by a likeness of Inclinations, as to Manners; and a difference in Opinion, as to Sciences: the one confirms and humours us in our sentiments; the other exercises and instructs us by disputation.
[Bullord ed. (1696)]

The Pleasure of Society amongst Friends, is cultivated by a likeness of Inclinations, as to Manners, and by some difference in Opinion, as to Sciences: The one confirms us in our Sentiments, the other exercises and instructs us by Disputation.
[Curll ed. (1713)]

The pleasure of social intercourse amongst friends is kept up by a similarity of morals and manners, and by slender differences in opinion about science; this confirms us in our sentiments, exercises our faculties or instructs us through arguments.
[tr. Van Laun (1885)]

There is no outward sign of courtesy that does not rest on a deep moral foundation. . The proper education would be that which communicated the sign and the foundation of it at the same time.
[Niles ed. (1872)]

The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.
[tr. Legge (1861)]

Righteousness he counts higher. A gentleman who is brave without being just may become turbulent; while a common person who is brave and not just may end in becoming a highwayman.
[tr. Jennings (1895)]

A gentleman esteems what is right as of the highest importance. A gentleman who has valour, but is without a knowledge and love of what is right, is likely to commit a crime. A man of the people who has courage, but is without the knowledge and love of what is right, is likely to become a robber.
[tr. Ku Hung-Ming (1898)]

Men of the superior class deem rectitude the highest thing. It is men of the superior class, with courage but without rectitude, who rebel. It is men of the lower class, with courage but without rectitude, who become robbers.
[tr. Soothill (1910)]

The proper man puts equity at the top, if a gentleman have courage without equity it will make a mess; if a mean man have courage without equity he will steal.
[tr. Pound (1933)]

A gentleman gives the first place to Right. If a gentleman has courage but neglects Right, he becomes turbulent. If a small man has courage but neglects Right, he becomes a thief.
[tr. Waley (1938)]

The perfect gentleman is given to justice and assigns to it first place. If the perfect gentleman possesses courage but not justice, there will be disorders. In the case of the mean man, there will be burglaries.
[tr. Ware (1950), 17.21]

For the gentleman it is morality that is supreme. Possessed of courage but devoid of morality, a gentleman will make trouble while a small man will be a brigand.
[tr. Lau (1979)]

Rightness the gentleman regards as paramount; for if a gentleman has courage but lacks a sense of right and wrong, he will cause political chaos; and if a small man has courage but lacks a sense of right and wrong, he will commit burglary.
[tr. Dawson (1993), 17.21]

A gentleman puts justice above everything. A gentleman who is brave but not just may become a rebel; a vulgar man who is brave but not just may become a bandit.
[tr. Leys (1997)]

A gentleman stresses the righteousness as a top rule. If a gentleman has the braveness but no righteousness, will be disordered. If a mean person has the braveness but no righteousness, will be a robber.
[tr. Cai/Yu (1998), No. 463]

In fact, the exemplary person gives first priority to appropriate conduct (yi). An exemplary person who is bold yet is lacking a sense of appropriateness will be unruly, while a petty person of the same cut will be a thief.
[tr. Ames/Rosemont (1998)]

With the gentleman, right comes before all else. If a gentleman has courage but lacks a sense of right, he will make a rebellion. If a little man has courage but lacks a sense of right, he will become a thief.
[tr. Brooks/Brooks (1998), 17:21]

The noble-minded honor Duty above all. In the noble-minded, courage without Duty leads to turmoil. In little people, courage without Duty leads to theft and robbery.
[tr. Hinton (1998), 17.22]

The gentleman holds rightness in highest esteem. A gentleman who possesses courage but lacks rightness will become rebellious. A petty man who possesses courage but lacks rightness will turn to thievery.
[tr. Watson (2007)]

The gentleman (junzi) puts rightness at the top. If a man of high status (junzi) has courage but not a sense of rightness, he will create political upheaval. If a lowly man has courage but not a sense of rightness, he will turn to banditry.
[tr. Annping Chin (2014)]

A Jun Zi's top objective is righteousness. If a Jun Zi has valor but acts against righteousness, he is prone to make trouble. If a Xiao Ren has valor but acts against righteousness, he is prone to commit crimes.
[tr. Li (2020)]

Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.
[tr. Legge (1861), 15.35]

Rely upon good-nature. 'Twill not allow precedence (even) to a teacher.
[tr. Jennings (1895), 15.35]

When the question is one of morality, a man need not defer to his teacher.
[tr. Ku Hung-Ming (1898), 15.35]

He upon whom a Moral duty devolves should not give way even to his Master.
[tr. Soothill (1910), 15.35]

He who has undertaken the way of Virtue does not yield place to his Teacher.
[tr. Soothill (1910), 15.35, alternate]

Manhood’s one's own, not leavable to teacher.
[tr. Pound (1933), 15.35]

When it comes to Goodness one need not avoid competing with one's teacher.
[tr. Waley (1938), 15.35]

He who is manhood at its best does not make way for the teacher.
[tr. Ware (1950)]

When faced with the opportunity to practice benevolence do not give precedence even to your teacher.
[tr. Lau (1979)]

When one is confronted by humaneness, one does not yield precedence to one's teacher.
[tr. Dawson (1993)]

Confronting an act of humanity, do not yield the precedence even to your teacher.
[tr. Huang (1997)]

One should not decline modestly to one's teacher when one faces the benevolent thing.
[tr. Cai/Yu (1998), # 420]

In striving to be authoritative in your conduct (ren), do not yield even to your teacher.
[tr. Ames/Rosemont (1998)]

With (ren), one need not defer to one's teacher.
[tr. Brooks/Brooks (1998)]

Abide in Humanity, and you need not defer to any teacher.
[tr. Hinton (1998)]

When it comes to being Good, defer to no one, not even your teacher.
[tr. Slingerland (2003)]

In matters of humaneness, do not defer even to your teacher.
[tr. Watson (2007)]

When encountering matters that involve the question of humaneness, do not yield even to your teacher.
[tr. Annping Chin (2014)]

When confronted with a challenge of upholding Ren virtue or not, one should not yield -- not even to his own teacher.
[tr. Li (2020), 15.37]

When the "superior man" regards righteousness as the thing material, gives operation to it according to the rules of propriety, lets it issue in humility, and become complete in sincerity, -- there indeed is your superior man!
[tr. Jennings (1895), 15.17]

A wise and good man makes Right the substance of his being; he cries it out with judgment and good sense; he speaks it with modesty; and he attains it with sincerity: -- such a man is a really good and wise man!
[tr. Ku Hung-Ming (1898), 15.17]

The noble man takes the Right as his foundation principle, reduces it to practice with all courtesy, carries it out with modesty, and renders it perfect with sincerity, -- such is the noble man.
[tr. Soothill (1910), 15.17]

When a princely man makes the Right his fundamental principle, makes Courtesy his rule in evolving it, Modesty his rule for exhibiting it, and Sincerity his rule for effectuating it perfectly, -- what a princely man he is!
[tr. Soothill (1910), 15.17, alternate]

The proper man gives substance to his acts by equity. He proceeds according to the rites, puts them forth modestly, and makes them perfect by sticking to his word. That's the proper man (in whom's the voice of his forebears).
[tr. Pound (1933), 15.17]

The gentleman who takes the right as his material to work upon and ritual as the guide in putting what is right into practice, who is modest in setting out his projects and faithful in carrying them to their conclusions, he indeed is a true gentleman.
[tr. Waley (1938), 15.17]

He whose very substance is justice; whose actions are governed by the rites; whose participation in affairs is compliant; and whose crowning perfection is truthfulness -- that man is a perfect gentleman.
[tr. Ware (1950)]

The gentleman has morality as his basic stuff and by observing the rites puts it into practice, by being modest gives it expression, and by being trustworthy in word brings it to completion. Such is a gentleman indeed!
[tr. Lau (1979)]

Righteousness the gentleman regards as the essential stuff and the rites are his means of putting it into effect. If modesty is the quality with which he reveals it and good faith is his method of bringing it to completion, he is indeed a gentleman.
[tr. Dawson (1993)]

A gentleman takes justice as his basis, enacts it in conformity with the ritual, expounds it with modesty, and through good faith, brings it to fruition. That is how a gentleman proceeds.
[tr. Leys (1997)]

A gentleman considers righteousness his major principle; he practices it in accordance with the rituals, utters it in modest terms, and fulfils it with truthfulness. A gentleman indeed!
[tr. Huang (1997)]

A gentleman takes the righteousness as his essence, practices with the rituals, words with modesty, and gets achievement with honesty. It is the gentleman.
[tr. Cai/Yu (1998), v. 402]

Having a sense of appropriate conduct [yi] as one's basic disposition [zhi], developing it in observing ritual propriety [li], expressing it with modesty, and consummating it in making good on one's word [xin]; this then is an exemplary person [junzi].
[tr. Ames/Rosemont (1998)]

If a gentleman has right as his substance, and puts it in practice with propriety, promulgates it with lineality, and brings it to a conclusion with fidelity, he is a gentleman indeed!
[tr. Brooks/Brooks (1998), LY17 c0270 addition]

The noble-minded make Duty their very nature. They put it into practice through Ritual; they make it shine through humility; and standing by their words, they perfect it. Then they are noble-minded indeed!
[tr. Hinton (1998)]

The gentleman takes rightness as his substance, puts it into practice by means of ritual, gives it expression through modesty, and perfects it by being trustworthy. Now that is a gentleman!
[tr. Slingerland (2003)]

The gentleman makes rightness the substance, practices it through ritual, displays it with humility, brings it to completion with trustworthiness. That’s the gentleman.
[tr. Watson (2007)]

The gentleman makes rightness the substance. He works at it through ritual propriety; he expresses it with modesty; he brings it to completion by being trustworthy. Now that is a gentleman!
[tr. Annping Chin (2014)]

A Jun Zi regards righteousness and honor as fundamental bases, acts in line with Li, shows humility, delivers promises, and completes contracts with sincerity and trust. If so, he is indeed a Jun Zi.
[tr. Li (2020)]

A leader takes rightness as their essence, puts it into practice through ritual, manifests it through humility, and brings it to fruition through trustworthiness. This is how a leader behaves.
[tr. Brown (2021)]

Let a prudent man accommodate himself to the present, whether as to body, or mind, though the past may even seem better unto him. In manners onely that rule is not to be observed, seeing vertue is at all times to be practised.
[Flesher ed. (1685)]

In everything the taste of the many carries the votes; for the time being one must follow it in the hope of leading it to higher things. In the adornment of the body as of the mind adapt yourself to the present, even though the past appear better. But this rule does not apply to kindness, for goodness is for all time.
[tr. Jacobs (1892)]

The choice of the many carries the vote in every field. For the time being, therefore, it must be bowed to, in order to bring it to higher level: the man of wisdom accommodates himself to the present, even though the past seems better, alike in the dress of his spirit, as in the dress of his body. Only in the matter of being decent does this rule of life not apply, for virtue should be practiced eternally.
[tr. Fischer (1937)]

Or, in one word, the habits are produced from the acts of working like to them: and so what we have to do is to give a certain character to these particular acts, because the habits formed correspond to the differences of these. So then, whether we are accustomed this way or that straight from childhood, makes not a small but an important difference, or rather I would say it makes all the difference.
[tr. Chase (1847)]

And indeed, in a word, all habits are formed by acts of like nature to themselves. And hence it becomes our duty to see that our acts are of a right character. For, as our acts vary, our habits will follow in their course. It makes no little difference, then, to what kind of habituation we are subjected from our youth up; but it is, on the contrary, a matter that is important to us, or rather all-important.
[tr. Williams (1869), sec. 24]

In a word moral states are the results of activities corresponding to the moral states themselves. It is our duty therefore to give a certain character to the activities, as the moral states depend upon the differences of the activities. Accordingly, the difference between one training of the habits and another from early days is not a light matter, but is serious or rather all-important.
[tr. Welldon (1892)]

In a word, acts of any kind produce habits or characters of the same kind. Hence we ought to make sure that our acts be of a certain kind; for the resulting character varies as they vary. It makes no small difference, therefore, whether a man be trained from his youth up in this way or in that, but a great difference, or rather all the difference.
[tr. Peters (1893)]

Thus, in one word, states of character arise out of like activities. This is why the activities we exhibit must be of a certain kind; it is because the states of character correspond to the differences between these. It makes no small difference, then, whether we form habits of one kind or of another from our very youth; it makes a very great difference, or rather all the difference.
[tr. Ross (1908)]

In a word, then, states come about from activities that are similar to them. That is why the activities must exhibit a certain quality, since the states follow along in accord with the differences between these. So it makes no small difference whether people are habituated in one way or in another way straight from childhood; on the contrary, it makes a huge one -- or rather, all the difference.
[tr. Reeve (1948)]

In short, it is by similar activities that habits are developed in men; and in view of this, the activities in which men are engaged should be of [the right] quality, for the kinds of habits which develop follow the corresponding differences in these activities. So in acquiring habit it makes no small difference whether we are acting in one way or on the contrary way right from our early youth; it makes a great difference, or rather all the difference.
[tr. Apostle (1975)]

In a word, then, like activities produce like dispositions. Hence we must give our activities a certain quality, because it is their characteristics that determine the resulting dispositions. So it is a matter of no little importance what sort of habits we form from the earliest age -- it makes a vast difference, or rather all the difference in the world.
[tr. Thomson/Tredennick (1976)]

In a word, then, like states arise from like activities. This is why we must give a certain character to our activities, since it is on the differences between them that the resulting states depend. So it is not unimportant how we are habituated from our early days; indeed it makes a huge difference -- or rather all the difference.
[tr. Crisp (2000)]

And so, in a word, the characteristics come into being as a result of the activities akin to them. Hence we must make our activities be of a certain quality, for the characteristics correspond to the differences among the activities. It makes no small difference, then, whether one is habituated to this or that way straight from childhood but a very great difference -- or rather the whole difference.
[tr. Bartlett/Collins (2011)]

Each other science is prejudciall unto him that hath not the science of goodnesse.
[tr. Florio (1603)]

All other knowledge is detrimental to him who has not the science of becoming a good man.
[tr. Cotton (1686); Friswell (1868)]

All other knowledge is hurtful to him who has not the science of goodness.
[tr. Cotton/Hazlitt (1877)]

All other learning is hurtful to him who has not the knowledge of honesty and goodness.
[tr. Rector (1899)]

Any other knowledge is harmful to a man who has not the knowledge of goodness.
[tr. Frame (1943), ch. 25]

All other knowledge is harmful in a man who has no knowledge of what is good.
[tr. Screech (1987), ch. 25]

For what is more unsuitable to that high Character, than for you to think any thing worse, than dishonour, scandal, baseness? to avoid which, what Pain would not only not be declin'd, but also be eagerly pursu'd, undergone, encounter'd?
[tr. Wase (1643)]

For what is so unbecoming? What can appear worse to you, than disgrace, wickedness, immorality? To avoid which, what pain should we not only not refuse, but willingly take on ourselves?
[tr. Main (1824)]

For what is less worthy than for anything to appear worse to you than disgrace, turpitude, wickedness? which to escape, what pain is to be refused, or rather not to be welcomed, sought for, embraced?
[tr. Otis (1839)]

For what is so unbecoming -- what can appear worse to you, than disgrace, wickedness, immorality? To avoid which, what pain is there which we ought not (I will not say to avoid shirking, but even) of our own accord to encounter, and undergo, and even to court?
[tr. Yonge (1853)]

For what is more unworthy than that anything should seem to you worse than disgrace, crime, baseness? To escape these what pain should be not only not shunned, but voluntarily sought, endured, welcomed?
[tr. Peabody (1886)]

There is nothing more unworthy than for you to think anything worse than disgrace, criminal behavior, and infamous conduct. In order to escape these, any pain is not so to be rejected, as to be actively sought out, undergone, welcomed.
[tr. Davie (2017)]

• "Character in a play is that which reveals the moral purpose of the agents, i.e. the sort of thing they seek or avoid, where that is not obvious." [tr. Bywater (1909)]
• "Psychology in the sense of "an index to the quality of the purpose" has for its sphere places where the ulterior purposes of an immediate resolve (positive or negative) is naturally obscure." [tr. Margoliouth (1911)]
• "Character is that which reveals choice, shows what sort of thing a man chooses or avoids in circumstances where the choice is not obvious." [tr. Fyfe (1932)]
• "Character is that which reveals decision, of whatever sort." [tr. Janko (1987), sec. 3.1.3]
• "Moral character is what reveals the nature of people's fundamental options." [tr. Kenny (2013)]

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)]

Suppose you could do any dishonest action, for the gratifying of a lustful, covetous, or ambitious desire, so as that no one living could either know or suspect it, but both gods and men must be kept perfectly in ignorance; whether in such case would you do it or no? [...] If they say they would gratify such desires on assurance of impunity, we may know them to be villains by their own confession; but if they deny it, they may be forced to grant that every base and dishonest action is barely as such to be shunned and detested.
[tr. Cockman (1699)]

If no man should know, or not even suspect, that you were any way engaged in the pursuit of wealth, power, or domination, or for the gratification of lust; and if it were to be forever unknown to gods and men; would you behave so? [...] If they answer, upon impunity being proposed, they would do what is profitable, they may confess themselves profligate, but if they refuse that they would follow such a course, they admit that every vice from its own nature ought to be avoided.
[tr. McCartney (1798)]

If nobody were to know, nobody even to suspect that you were doing anything for the sake of riches, power, domination, lust -- if it would be for ever unknown to gods and men, would you do it? [...] If they answer that they would do, if impunity were offered, what it was their interest to do, they must confess that they are wicked; if they deny that they would do so, they must admit that all base actions are to be shunned on their own account.
[tr. Edmonds (1865)]

If no one would ever know, if no one would ever suspect, when you performed some act for the sake of wealth, power, ascendency, lust, -- if it would remain forever unknown to gods and men, would you do it? [...] If they answer that they would do what seemed expedient if assured of impunity, they may confess themselves atrociously guilty; and if they make the contrary answer, that they may grant that whatever is wrong in itself ought to be shunned.
[tr. Peabody (1883)]

Would you gratify your desire for riches, power, dominion, or sensual pleasure, if you had no fear of detection or even of suspicion, and were certain that the act would for ever be unknown to gods and men? [...] If they replied that they would do what was best for themselves if assured of impunity, they would thereby admit their criminal intention ; if they said they would not, they would grant that every shameful act must be shunned on its own account.
[tr. Gardiner (1899)]

If no one were to know, if no one were even to suspect when you were about to commit a crime to gain wealth, power, ascendancy, or sexual satisfaction, if this fact were to remain unknown for lal time to the gods and to men, would you go ahead and do it? [...] If they replied that they would perform actions for their personal advantage if they had a guarantee of impunity, they would admit they were criminal types. If they said they would not, they would concede that all immortal acts must be avoided at all times.
[tr. Edinger (1974)]

I would sooner have a convenient vice, than a worrying virtue.
[tr. Van Laun (1876)]

I prefer a convenient vice to an irksome virtue.
[tr. Wall (1879)]

I prefer an accommodating vice to an obstinate virtue.
[ed. Ballou (1886)]

I prefer a convenient vice, to a fatiguing virtue.
[tr. Waller (1903)]

• "The adventurer's career suggests the reflection that nations are usually saved by their worse men, since the virtuous are too scrupulous to go to the lengths needed to rouse the people against their tyrants." (Source)
• "The virtuous are too scrupulous to go to the lengths that are necessary to rouse the people against their tyrants."
• Modern paraphrase: "No great country was ever saved by good men because good men will not go to the lengths necessary to save it."
• Modern paraphrase: "No great country was ever saved by good men, because good men may not go to the lengths that may be necessary."

When Spoliation has once become the recognised means of existence of a body of men united and held together by social ties, they soon proceed to frame a law which sanctions it, and to adopt a system of morals which sanctifies it.
[tr. Stirling (1873)]

When Plunder becomes a way of life for a group of men in a society, over the course of time they create for themselves a legal system that authorizes it and a moral code that glorifies it.
[tr. Goddard (variant/paraphrase)]

Wealth to withstand, how arduous is the skill!
[tr. Elphinston (1782), Appendix to Book 1, ep. 12]

It is an arduous task to preserve morality from the corruption of riches.
[tr. Bohn's Classical (1859)]

'Tis a hard task not to surrender morality for riches.
[ed. Harbottle (1897)]

'Tis a hard task this, not to sacrifice manners to wealth.
[tr. Ker (1919)]

Riches sap morals.
[tr. Francis & Tatum (1924)]

It is a hard thing not to sacrifice morals to wealth.
[tr. Shackleton Bailey (1993)]

It is a hard business, not to compromise morals for riches.
[tr. Nisbet (2015)]

I willingly returne to this discourse of the fondnesse of our institution: whose aime hath beene to make us not good and wittie, but wise and learned; She hath attained her purpose. It hath not taught us to follow vertue and embrace wisedome; but made an impression in us of it’s Ethimoligie and derivation. Wee can decline vertue, yet can we not love it. If we know not what wisedome is by effect and experience, we know it by prattling and by rote.
[tr. Florio (1603)]

I willingly fall again into the discourse of the folly of our education; the end of which has not been to render us good and wise, but learned, and it has obtained it: it has not taught us to follow and embrace virtue and prudence, but has imprinted in us the derivation and etymology, of those words: we know how to decline virtue, yet we know not how to love it: if we do not know what prudence is in effect, and by experience, we have it, however, by jargon and by heart.
[tr. Cotton (1686), 2.8]

I willingly fall again into the discourse of the vanity of our education, the end of which is not to render us good and wise, but learned, and she has obtained it. She has not taught us to follow and embrace virtue and prudence, but she has imprinted in us their derivation and etymology; we know how to decline Virtue, if we know not how to love it; if we do not know what prudence is really and in effect, and by experience, we have it however by jargon and heart.
[tr. Cotton/Hazlitt (1877)]

I again fall to talking of the vanity of our education, the end of which is not to make us good and wise, but learned. Education has not taught us to follow and embrace virtue and prudence, but she has imprinted in us their derivation and etymology. We know how to decline the word virtue, even if we know not how to love it. If we do not know what prudence really is, in effect and by experience, we at least have the etymology and meaning of the word by heart.
[tr. Rector (1899)]

I recur readily to discourses on the utility of our education: its aim has been to make us, not good men and wise, but learned; it has succeeded. It has not taught us to follow and embrace virtue and wisdom, but it has impressed on us their verbal derivation and etymology. We know how to decline virtue, if we do not know how to love it; if we do not know what wisdom is, by results and by experience, we know it by unmeaning words and by hearsay.
[tr. Ives (1925)]

I readily relapse into my reflections on the uselessness of our education. Its aim has been to make us not good and wise, but learned; and in this it has succeeded. It has not taught us to follow and embrace virtue and wisdom, but has imprinted their derivations and etymologies on our minds. We are able to decline virtue, even if we are unable to love it; if we do not know what wisdom is in fact and by experience, we are familiar with it as a jargon learned by heart.
[tr. Cohen (1958)]

I gladly come back to the theme of the absurdity of our education: its end has not been to make us good and wise but learned. And it has succeeded. It has not taught us to seek virtue and to embrace wisdom: it has impressed upon us their derivation and their etymology. We know how to decline the Latin word for virtue: we do not know how to love virtue. Though we do not know what wisdom is in practice or from experience we do know the jargon off by heart.
[tr. Screech (1987)]

For 'tis the common interest of mankind.
Of every individual, every state.
That he who hath transgress'd should suffer ill.
And Fortune crown the efforts of the virtuous.
[tr. Wodhull (1809)]

For this is a general principle among all, both individuals in private and states,
That the wicked man should feel vengeance, but the good man enjoy prosperity.
[tr. Edwards (1826)]

For the general good
Of individuals and of states requires
That vengeance overtake th’ unrighteous deed,
And virtue triumph in her just reward.
[ed. Ramage (1864)]

For all men's weal is this, --
Each several man's, and for the state, -- that ill
Betide the bad, prosperity the good.
[tr. Way (Loeb) (1894)]

For this is the interest alike of citizen and state, that the wrong-doer be punished and the good man prosper.
[tr. Coleridge (1938)]

The common interests
of states and individuals alike demand
that good and evil receive their just rewards.
[tr. Arrowsmith (1958)]

Every man -- every slave -- shares one wish. May we each get what we deserve.
[tr. McGuinness (2004)]

I think the wish is common among men, as individuals and citizens, that bad men should suffer and good men thrive.
[tr. Harrison (2005)]

It is everyone’s conviction, individually and collectively as a city, that the evil man suffers and the good man rejoices.
[tr. Theodoridis (2007)]

It’s in the interests of both
states and individuals that evil suffers evil
and good fares well.
[tr. Karden/Street (2011)]

There is truely I wot not what kinde of congratulation, of well doing, which rejoyceth us in our selves, and a generous jollitie, that accompanieth a good conscience.
[tr. Florio (1603)]

There is a kind of I know not what congratulation in well-doing, that gives us an inward Satisfaction, and a certain generous Boldness that accompanies a good Conscience.
[tr. Cotton (1686)]

There is a kind of, I know not what, congratulation in well-doing that gives us an inward satisfaction, and a generous boldness that accompanies a good conscience.
[tr. Cotton/Hazlitt (1877)]

There is surely I know not what self-gratification in doing well, which rejoices us ourselves, and a noble pride which attends a good conscience.
[tr. Ives (1925)]

There is an unutterable delight in acting well which makes us inwardly rejoice; a noble feeling of pride accompanies a good conscience.
[tr. Screech (1987)]

Man, whence is he?
Too bad to be the work of a god, too good for the work of chance.
[ed. Wood (1893)]

Perhaps, for worldly success, we ought to have virtues that make us beloved, and faults that make us feared.
[tr. Lyttelton (1899), ch. 8, ¶ 21]