WIST Quotations

Bible, Vol. 2. New Testament -- Book 9. Letter to the Galatians 6: 2 (Gal 6:2) [KJV (1611)]

Dave — Tue, 17 Feb 2026 17:09:22 +0000

Bear ye one another’s burdens, and so fulfil the law of Christ.

[Ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως ἀναπληρώσετε τὸν νόμον τοῦ Χριστοῦ.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 9. Letter to the Galatians 6: 2 (Gal 6:2) [KJV (1611)]
(Source)

See Thomas à Kempis (c. 1420).

(Source (Greek)). Alternate translations:

You should carry each other's troubles and fulfil the law of Christ.
[JB (1966)]

Carry each other's burdens; that is how to keep the law of Christ.
[NJB (1985)]

Help carry one another's burdens, and in this way you will obey the law of Christ.
[GNT (1992 ed.)]

Carry each other’s burdens and so you will fulfill the law of Christ.
[CEB (2011)]

Bear one another’s burdens, and in this way you will fulfill the law of Christ.
[NRSV (2021 ed.)]

Berry, Wendell -- Essay (1988), “Economy and Pleasure,” What Are People For? (1990)

Dave — Mon, 19 Jan 2026 20:10:59 +0000

It is impossible not to notice how little the proponents of the ideal of competition have to say about honesty, which is the fundamental economic virtue, and how very little they have to say about community, compassion, and mutual help.

Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Essay (1988), “Economy and Pleasure,” What Are People For? (1990)
(Source)

Stevenson, Adlai -- Speech (1952-08-27), “The Nature of Patriotism,” American Legion Convention, Madison Square Garden, New York City

Dave — Sat, 17 Jan 2026 23:59:41 +0000

I am not sure that, historically, there has been another powerful nation that has been trusted as the United States is trusted today. It is something new under the sun when the proudest nations on earth have not only accepted American leadership in the common defense effort, but have also welcomed our troops and bases on their territory.

Adlai Stevenson (1900–1965) American diplomat, statesman
Speech (1952-08-27), “The Nature of Patriotism,” American Legion Convention, Madison Square Garden, New York City
(Source)

Adams, John -- Letter (1776-04-16) to Mercy Otis Warren

Dave — Wed, 14 Jan 2026 22:49:29 +0000

Every Man must seriously set himself to root out his Passions, Prejudices and Attachments, and to get the better of his private Interest. The only reputable Principle and Doctrine must be that all Things must give Way to the public.

John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1776-04-16) to Mercy Otis Warren
(Source)

Roosevelt, Franklin Delano -- Speech (1945-01-20), Inaugural Address, Washington, D.C.

Dave — Wed, 03 Dec 2025 21:59:39 +0000

We have learned that we cannot live alone, at peace; that our own well-being is dependent on the well-being of other Nations, far away. We have learned that we must live as men and not as ostriches, nor as dogs in the manger.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1945-01-20), Inaugural Address, Washington, D.C.
(Source)

(Source (Audio); dialog verified)

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]

Dave — Wed, 19 Feb 2025 19:18:43 +0000

We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work against each other is contrary to nature; and resentment and rejection count as working against someone.

[γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες, ὡς χεῖρες, ὡς βλέφαρα, ὡς οἱ στοῖχοι τῶν ἄνω καὶ κάτω ὀδόντων. τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν: ἀντιπρακτικὸν δὲ τὸ ἀγανακτεῖν καὶ ἀποστρέφεσθαι.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]
(Source)

(Source (Greek)). Alternate translations:

For we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
[tr. Casaubon (1634), 1.15]

For we are all made for mutual Assistance, no less than the Parts of the Body are for the Service of the whole; From whence it follows that Clashing and Opposition is perfectly Unnatural: Now such an unfriendly Disposition is imply'd in Resentment and Aversion.
[tr. Collier (1701)]

We were formed by nature for mutual assistance, as the two feet, the hands, the eye¬ lids, the upper and lower rows of teeth. Opposition to each other is contrary to nature: All anger and aversion is an opposition.
[tr. Hutcheson/Moor (1742)]

For we are all born for our mutual assistance; as the hands and feet, and every part of the human body, are for the service of the whole; to thwart and injure each other, therefore, is contrary to nature. Now injuries and hostilities are generally the consequence of hatred and resentment.
[tr. Graves (1792)]

For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another, then, is contrary to nature; and it is acting against one another to be vexed and to turn away.
[tr. Long (1862)]

For we are all made for mutual assistance, as the feet, the hands, and the eyelids, as the rows of the upper and under teeth, from whence it follows that clashing and opposition is perfectly unnatural. Now such an unfriendly disposition is implied in resentment and aversion.
[tr. Collier/Zimmern (1887)]

For we are made for co-operation, like the feet, the hands, the eyelids, the upper and the lower rows of teech. To thwart one another is contrary to nature; and one form of thwarting is resentment and estrangement.
[tr. Rendall (1898)]

For we are made by nature for mutual assistance, like the feet, the hands, the eyelids, the upper and lower rows of teeth. It is against nature for men to oppose each other; and what else is anger and aversion?
[tr. Hutcheson/Chrystal (1902)]

For we have come into being for co-operation, as have the feet, the hands, the eyelids, the rows of upper and lower teeth. Therefore to thwart one another is against Nature; and we do thwart one another by shewing resentment and aversion.
[tr. Haines (Loeb) (1916)]

For we have come into the world to work together, like feet, like hands, like eyelids, like the rows of upper and lower teeth. To work against one another therefore is to oppose Nature, and to be vexed with another or to turn away from him is to tend to antagonism.
[tr. Farquharson (1944)]

For he and I were born to work together, like a man’s two hands, feet, or eyelids, or like the upper and lower rows of his teeth. To obstruct each other is against Nature’s law -- and what is irritation or aversion but a form of obstruction?
[tr. Staniforth (1964)]

For we have come into being to work together, like feet, hands, or eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another and turn away form him is surely to work against him.
[tr. Hard (1997 ed.)]

We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.
[tr. Hays (2003)]

We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work in opposition to one another is against nature: and anger or rejection is opposition.
[tr. Hammond (2006)]

For we have been made for cooperation, just like the feet, the hands, the eyelids, and the upper and lower teeth. To hinder one another, then, is contrary to Nature, and this is exactly what happens when we are angry and turn away from each other.
[tr. Needleman/Piazza (2008)]

For we have come into being to work together, like feet, hands, eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another person and turn away from him is surely to work against him.
[tr. Hard (2011 ed.)]

For both they and I need each other. To act against them would be to act against myself. And to become angry and turn away from them is also to act against them.
[tr. McNeill (2019)]

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 1, § 365 (1820)

Dave — Thu, 17 Oct 2024 00:22:40 +0000

The firmest friendships have been formed in mutual adversity; as iron is most strongly united by the fiercest flame.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 365 (1820)
(Source)

Jerome, Jerome K. -- Idle Thoughts of an Idle Fellow, “On Getting on in the World” (1886)

Dave — Mon, 02 Sep 2024 19:39:46 +0000

We are so bound together that no man can labor for himself alone. Each blow he strikes in his own behalf helps to mold the Universe.

Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Getting on in the World” (1886)
(Source)

First published in Home Chimes (1885-01-24).

Mencken, H. L. -- A Book of Burlesques, “The Jazz Webster” (1924)

Dave — Wed, 24 Jul 2024 17:03:58 +0000

FRIENDSHIP. A mutual belief in the same fallacies, mountebanks, hobgoblins and imbecilities.

H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Book of Burlesques, “The Jazz Webster” (1924)
(Source)

Variant:

Friendship is a common belief in the same fallacies, mountebanks and hobgoblins.
[Chrestomathy, ch. 30 "Sententiae" (1949)]

Swift, Jonathan -- “An Epistle to a Lady Who Desired the Author to Write Some Verses Upon Her in the Heroic Style,” ll. 123-132 (1732)

Dave — Thu, 28 Mar 2024 20:33:24 +0000

Conversation is but carving;
Carve for all, yourself is starving:
Give no more to every Guest,
Than he’s able to digest;
Give him always of the Prime;
And but little at a Time.
Carve to all but just enough:
Let them neither starve nor stuff:
And, that you may have your Due,
Let your Neighbours carve for you.

Jonathan Swift (1667-1745) English writer and churchman
“An Epistle to a Lady Who Desired the Author to Write Some Verses Upon Her in the Heroic Style,” ll. 123-132 (1732)
(Source)

Often rendered with the first line ending in an exclamation point, and the second line missing.

Russell, Bertrand -- Interview by Woodrow Wyatt, BBC TV (1959)

Dave — Wed, 17 Jan 2024 23:59:55 +0000

The time is passed when you could have a happy minority living upon the misery of the great mass. That time is passed. People won’t acquiesce in it, and you will have to learn to put up with the knowledge that your neighbor is also happy, if you want to be happy yourself. I think, if people are wisely educated, they will have a more expansive nature and will find no difficulty in allowing the happiness of others as a necessary condition of their own.

Bertrand Russell (1872-1970) English mathematician and philosopher
Interview by Woodrow Wyatt, BBC TV (1959)

Collected in Bertrand Russell's BBC Interviews (1959) [UK] and Bertrand Russell Speaks His Mind (1960) [US].

Montesquieu -- Persian Letters [Lettres Persanes], Letter 12, Usbek to Mirza (1721) [tr. Healy (1964)]

Dave — Tue, 02 Jan 2024 19:34:11 +0000

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)]

Austen, Jane -- Pride and Prejudice, ch. 57 [Mr. Bennet] (1813)

Dave — Thu, 02 Nov 2023 16:43:53 +0000

For what do we live, but to make sport for our neighbors and laugh at them in our turn?

Jane Austen (1775-1817) English author
Pride and Prejudice, ch. 57 [Mr. Bennet] (1813)
(Source)

Gladwell, Malcolm -- Outliers: The Story of Success, Part 1, ch. 1 (2008)

Dave — Mon, 01 May 2023 22:56:26 +0000

Do you see the consequences of the way we have chosen to think about success? Because we so profoundly personalize success, we miss opportunities to lift others onto the top rung. […] We are too much in awe of those who succeed and far too dismissive of those who fail. And most of all, we become much too passive. We overlook just how large a role we all play — and by “we” I mean society — in determining who makes it and who doesn’t.

Malcolm Gladwell (b. 1963) Anglo-Canadian journalist, author, public speaker
Outliers: The Story of Success, Part 1, ch. 1 (2008)
(Source)

Child, Lydia Maria -- Letters from New-York, # 1, 1841-08-19 (1843)

Dave — Wed, 12 Apr 2023 15:40:19 +0000

There was a time when all these things would have passed me by, like the flitting figures of a theatre, sufficient for the amusement of an hour. But now, I have lost the power of looking merely on the surface. Everything seems to me to come from the Infinite, to be filled with the Infinite, to be tending toward the Infinite. Do I see crowds of men hastening to extinguish a fire? I see not merely uncouth garbs, and fantastic, flickering lights, of lurid hue, like a trampling troop of gnomes — but straightway my mind is filled with thoughts about mutual helpfulness, human sympathy, the common bond of brotherhood, and the mysteriously deep foundations on which society rests; or rather, on which it now reels and totters.

Lydia Maria Child (1802-1880) American abolitionist, activist, journalist, suffragist
Letters from New-York, # 1, 1841-08-19 (1843)
(Source)

Washington, Booker T. -- Speech, Republican Club, New York City (12 Feb 1909)

Dave — Fri, 18 Nov 2022 16:39:13 +0000

In any country, regardless of what its laws say, wherever people act upon the idea that the disadvantage of one man is the good of another, there slavery exists. Wherever, in any country the whole people feel that the happiness of all is dependent upon the happiness of the weakest, there freedom exists.

Booker T. Washington (1856-1915) American educator, writer
Speech, Republican Club, New York City (12 Feb 1909)
(Source)

Diamond, Jared -- “The Ends of the World as We Know Them,” New York Times (1 Jan 2005)

Dave — Tue, 21 Jun 2022 17:16:25 +0000

Why weren’t these problems obvious to the Maya kings, who could surely see their forests vanishing and their hills becoming eroded? Part of the reason was that the kings were able to insulate themselves from problems afflicting the rest of society. By extracting wealth from commoners, they could remain well fed while everyone else was slowly starving. What’s more, the kings were occupied with their own power struggles. They had to concentrate on fighting one another and keeping up their images through ostentatious displays of wealth. By insulating themselves in the short run from the problems of society, the elite merely bought themselves the privilege of being among the last to starve.

Jared Diamond (b. 1937) American geographer, historian, ornithologist, author
“The Ends of the World as We Know Them,” New York Times (1 Jan 2005)
(Source)

Cicero, Marcus Tullius -- De Officiis [On Duties; On Moral Duty; The Offices], Book 3, ch. 6 (3.6) / sec. 28 (44 BC) [tr. Miller (1913)]

Dave — Thu, 10 Mar 2022 18:12:21 +0000

For that is an absurd position which is taken by some people, who say that they will not rob a parent or a brother for their own gain, but that their relation to the rest of their fellow-citizens is quite another thing. Such people contend in essence that they are bound to their fellow-citizens by no mutual obligations, social ties, or common interests. This attitude demolishes the whole structure of civil society.

[Nam illud quidem absurdum est, quod quidam dicunt, parenti se aut fratri nihil detracturos sui commodi causa, aliam rationem esse civium reliquorum. Hi sibi nihil iuris, nullam societatem communis utilitatis causa statuunt esse cum civibus, quae sententia omnem societatem distrahit civitatis.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 3, ch. 6 (3.6) / sec. 28 (44 BC) [tr. Miller (1913)]
(Source)

(Source (Latin)). Alternate translation:

For as to what is usually said by some men, that they would not take anything away from a father or brother for their own advantage, but that there is not the same reason for their ordinary citizens, it is foolish and absurd: for they thrust themselves out from partaking of any privileges, and from joining in common with the rest of their citizens, for the public good; an opinion that strikes at the very root and foundation of all civil societies.
[tr. Cockman (1699)]

That indeed is absurd, which some men avow, that for their own advantage they would take nothing from a parent or a brother; but that the case of other citizens is different. These men, stablish with their fellow-citizens no common right, no society for common advantage; an opinion that unhinges the whole internal intercourse of a state.
[tr. McCartney (1798)]

For that which some say, that they would take nothing wrongfully, for the sake of their own advantage, from a parent or brother, but that the case is different with other citizens, is indeed absurd. These establish the principle that they have nothing in the way of right, no society with their fellow citizens, for the sake fo the common interest -- an option which tears asunder the whole social compact.
[tr. Edmonds (1865)]

For this is absurd indeed which some say, that they would take nothing from a parent or a brother for their own benefit, but that it is quite another thing with persons outside of one’s own family. These men disclaim all mutual right and partnership with their fellow-citizens for the common benefit, -- a state of feeling which dismembers the fellowship of the community.
[tr. Peabody (1883)]

It is absurd for people to say that they will not despoil a father or a brother for their own advantage but that fellow-citizens stand on quite a different footing. That is practically to assert that they are bound to their fellow-citizens neither by mutual obligations, social ties, nor common interests. But such a theory tears in pieces the whole fabric of civil society.
[tr. Gardiner (1899)]

The contention that some people advance is absurd, of course: they argue that they would not deprive a parent or brother of anything for their own advantage but that there is another standard applicable to all other citizens. These people do not submit themselves to any law or to any obligation to cooperate with fellow citizens for the common benefit. Their attitude destroys any cooperation within the city.
[tr. Edinger (1974)]

Aesop -- Fables [Aesopica], “The Lion and the Mouse” (6th C BC) [tr. Jacobs (1894)]

Dave — Thu, 23 Sep 2021 14:57:05 +0000

Little friends may prove great friends.

Aesop (620?-560? BC) Legendary Greek storyteller
Fables [Aesopica], “The Lion and the Mouse” (6th C BC) [tr. Jacobs (1894)]
(Source)

Alternate translations:

"There is no creature so much below another but that he may have it in his power to return a good office." [tr. James (1848)]
"It is possible for even a Mouse to confer benefits on a Lion" [tr. Townsend (1887)]

Bastiat, Frederic -- Harmonies of Political Economy, ch. 4, para. 110 (1850)

Dave — Thu, 01 Jul 2021 15:56:47 +0000

By virtue of exchange, one man’s prosperity is beneficial to all others.

Frédéric Bastiat (1801-1850) French philosopher, economist, politician
Harmonies of Political Economy, ch. 4, para. 110 (1850)
(Source)

Alternate translation: "In consequence of Exchange, the gain of each is the gain of all." [tr. Stirling]

Lakoff, George -- Don’t Think of an Elephant! (2004)

Dave — Mon, 05 Apr 2021 20:36:05 +0000

There is no such thing as a self-made man. Every businessman has used the vast American infrastructure, which the taxpayers paid for, to make his money. He did not make his money alone.

George Lakoff (b. 1941) American cognitive linguist and philosopher
Don’t Think of an Elephant! (2004)
(Source)

Ciardi, John -- (Attributed)

Dave — Wed, 03 Jun 2020 21:57:13 +0000

Love is the word used to label the sexual excitement of the young, the habituation of the middle-aged, and the mutual dependence of the old.

John Ciardi (1916-1986) American poet, writer, critic
(Attributed)

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 54 (6.54) (AD 161-180) [tr. Rendall (1898)]

Dave — Fri, 17 Apr 2020 19:24:43 +0000

What is not good for the swarm is not good for the bee.

[Τὸ τῷ σμήνει μὴ συμφέρον οὐδὲ τῇ μελίσσῃ συμφέρει.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 54 (6.54) (AD 161-180) [tr. Rendall (1898)]
(Source)

(Source (Greek)). Alternate translations:

That which is not good for the beehive, cannot be good for the bee.
[tr. Casaubon (1634), 6.49]

That which is not for the Interest of the whole Swarm, is not for the Interest of a single Bee.
[tr. Collier (1701); Collier/Zimmern (1887)]

What is not the interest of the hive, is not the interest of the bee.
[tr. Hutcheson/Moor (1742)]

That which is not for the interest of the whole hive, cannot be so for any single bee.
[tr. Graves (1792), 6.48]

That which is not good for the swarm, neither is it good for the bee.
[tr. Long (1862)]

What profits not the swarm profits not the bee.
[tr. Hutcheson/Chrystal (1902)]

That which is not in the interests of the hive cannot be in the interests of the bee.
[tr. Haines (Loeb) (1916)]

What does not benefit the hive is no benefit to the bee.
[tr. Farquharson (1944)]

What is no good for the hive is no good for the bee.
[tr. Staniforth (1964)]

What brings no benefit to the hive brings none to the bee.
[tr. Hard (1997 ed.)]

What injures the hive injures the bee.
[tr. Hays (2003)]

What does not benefit the hive does not benefit the bee either.
[tr. Hammond (2006)]

What brings no benefit to the hive brings none to the bee.
[tr. Hard (2011 ed.)]

What does not benefit the hive does not benefit the bee.
[tr. Gill (2013)]

Asimov, Isaac -- I, Asimov: A Memoir (1994)

Dave — Wed, 10 Aug 2016 03:08:02 +0000

He always pictured himself a libertarian, which to my way of thinking means “I want the liberty to grow rich and you can have the liberty to starve”. It’s easy to believe that no one should depend on society for help when you yourself happen not to need such help.

Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
I, Asimov: A Memoir (1994)

Quarles, Francis -- Esther, Sec. 1, Meditation 1 (1621)

Dave — Mon, 16 May 2016 15:26:07 +0000

No man is born unto himself alone;
Who lives unto himself, he lives to none.

Francis Quarles (1592-1644) English poet
Esther, Sec. 1, Meditation 1 (1621)

Higginson, T. W. -- “A Plea for Culture,” Atlantic Essays (1871)

Dave — Wed, 28 Oct 2015 14:13:16 +0000

Great men are rarely isolated mountain peaks; they are the summits of ranges.

Thomas Wentworth Higginson (1823-1911) American minister, author, abolitionist, soldier
“A Plea for Culture,” Atlantic Essays (1871)

Cuomo, Mario -- Keynote Address, Democratic National Convention (16 Jul 1984)

Dave — Mon, 06 Jul 2015 16:43:35 +0000

We believe we must be the family of America, recognizing that at the heart of the matter we are bound one to another, that the problems of a retired school teacher in Duluth are our problems; that the future of the child in Buffalo is our future; that the struggle of a disabled man in Boston to survive and live decently is our struggle; that the hunger of a woman in Little Rock is our hunger; that the failure anywhere to provide what reasonably we might, to avoid pain, is our failure.

Mario Cuomo (1932-2015) American politician
Keynote Address, Democratic National Convention (16 Jul 1984)
(Source)

Cuomo, Mario -- Commencement Address, Iona College (3 Jun 1984)

Dave — Mon, 22 Jun 2015 13:54:48 +0000

We believe in a single fundamental idea that describes better than most textbooks and any speech that I could write what a proper government should be: the idea of family, mutuality, the sharing of benefits and burdens for the good of all, feeling one another’s pain, sharing one another’s blessings — reasonably, honestly, fairly, without respect to race, or sex, or geography, or political affiliation.

Mario Cuomo (1932-2015) American politician
Commencement Address, Iona College (3 Jun 1984)

Bible, Vol. 2. New Testament -- Book 11. Letter to the Philippians 2: 3ff (Phil 2:3–4) [NJB (1985)]

Dave — Tue, 18 Feb 2014 14:02:34 +0000

Nothing is to be done out of jealousy or vanity; instead, out of humility of mind everyone should give preference to others, everyone pursuing not selfish interests but those of others.

[μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 11. Letter to the Philippians 2: 3ff (Phil 2:3–4) [NJB (1985)]
(Source)

(Source (Greek)). Alternate translations:

Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.
[KJV (1611)]

There must be no competition among you, no conceit; but everybody is to be self-effacing. Always consider the other person to be better than yourself, so that nobody thinks of his own interests first but everybody thinks of other s people's interests instead.
[JB (1966)]

Don't do anything from selfish ambition or from a cheap desire to boast, but be humble toward one another, always considering others better than yourselves. And look out for one another's interests, not just for your own.
[GNT (1992 ed.)]

Don’t do anything for selfish purposes, but with humility think of others as better than yourselves. Instead of each person watching out for their own good, watch out for what is better for others.
[CEB (2011)]

Do nothing from selfishness or empty conceit, but with humility consider one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others.
[NASB (2020 ed)]

Do nothing from selfish ambition or empty conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests but to the interests of others.
[NRSV (2021 ed.)]

Johnson, Lyndon -- (Attributed)

Dave — Wed, 05 Jun 2013 12:18:00 +0000

Don’t spit in the soup. We’ve all got to eat.

Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
(Attributed)

A favorite political comment of Johnson's, going back at least as far as when he was US Senate majority leader. It's sometimes labeled as an old adage from Texas politics.

The core metaphor of "spitting in the soup" (ruining/sabotaging something) long predates Johnson; the phrase's application to politics ("don't make things so toxic or failed that you hurt your colleagues and the political institution itself") seems more applicable than ever.

The connection to Johnson seems to have solidified with its inclusion in Jack Shepherd, Christopher Wren, eds., Quotations from Chairman LBJ, Epigraph (1968).

As a verbal comment, and given folk wanting to elicit (or mock) Johnson's Texas accent, variants include "we all got to eat," "we've all gotta eat," etc.

Bible, Vol. 1. Old Testament -- Book 21. Ecclesiastes 4: 9ff (Eccl 4:9-12) [tr. NIV (2011 ed.)]

Dave — Tue, 31 May 2011 21:13:58 +0000

Two are better than one, because they have a good return for their labor: If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up. Also, if two lie down together, they will keep warm. But how can one keep warm alone? Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 21. Ecclesiastes 4: 9ff (Eccl 4:9-12) [tr. NIV (2011 ed.)]
(Source)

Alternate translations:

Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat: but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
[KJV (1611)]

Better two than one by himself, since thus their work is really profitable. If one should fall, the other helps him up; but woe to the man by himself with no one to help him up when he falls down. Again: they keep warm who sleep two together, but how can a man keep warm alone? Where one alone would be overcome, two will put up resistance; and a threefold cord is not quickly broken.
[JB (1966)]

Two are better off than one, because together they can work more effectively. If one of them falls down, the other can help him up. But if someone is alone and falls, it's just too bad, because there is no one to help him. If it is cold, two can sleep together and stay warm, but how can you keep warm by yourself? Two people can resist an attack that would defeat one person alone. A rope made of three cords is hard to break.
[GNT (1976)]

Two are better off than one, in that they have greater benefit from their earnings. For should they fall, one can raise the other; but woe betide him who is alone and falls with no companion to raise him! Further, when two lie together they are warm; but how can he who is alone get warm? Also, if one attacks, two can stand up to him. A threefold cord is not readily broken!
[JPS (1985)]

Two are better than one because they have a good reward for their toil. For if they fall, one will lift up the other, but woe to one who is alone and falls and does not have another to help. Again, if two lie together, they keep warm, but how can one keep warm alone? And though one might prevail against another, two will withstand one. A threefold cord is not quickly broken.
[NRSV (1989 ed.)]

Bacon, Francis -- “Of Goodness, and Goodness of Nature,” Essays, No. 13 (1625)

Dave — Wed, 13 May 2009 12:42:59 +0000

If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off from other lands, but a continent that joins to them.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Goodness, and Goodness of Nature,” Essays, No. 13 (1625)
(Source)

Thomas a Kempis -- The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 4 (1.16.4) (c. 1418-27) [tr. Sherley-Price (1952)]

Dave — Fri, 01 May 2009 12:22:51 +0000

Now, God has thus ordered things that we may learn to bear one another’s burdens; for there is no man without his faults, none without his burden. None is sufficient in himself; none is wise in himself; therefore, we must support one another, comfort, help, teach, and advise one another.

[Nunc autem Deus sic ordinavit, ut discamus alter alterius onera portare, quia nemo sine defectu, nemo sine onere, nemo sibi sufficiens, nemo sibi satis sapiens, sed oportet invicem portare, invicem consolari, pariter adjuvare, et ammonere.]

Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 4 (1.16.4) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)

See Galatians 6:2.

(Source (Latin)). Alternate translations:

Therefore God hath so ordained that each one of us shall learn to bear another’s burden: for in this world no man is without default, no man without burden, no man sufficient to himself, nor no man wise enough of himself. Wherefore it behoveth each one of us to bear the burden of others, to comfort others, to help others, to inform others, and to instruct and admonish others in all charity.
[tr. Whitford/Raynal (1530/1871)]

Therefore, God has so ordained that each one of us shall learn to bear another's burden, for in this world no man is without fault, no man without burden, no man sufficient to himself, and no man wise enough of himself. And so it behooves each one of us to bear the burden of others, to comfort others, to help others, to counsel others, and to instruct and admonish others in all charity.
[tr. Whitford/Gardiner (1530/1955)]

But now God hath thus ordained that every man should have a burthen of his owne, let us learne to support and beare one anothers burthens. For there is none without defect, none without his burthen, no man sufficient by himselfe, no man wise enough of himselfe. But we ought to bear with one another, comfort one another, equally helpe, instruct, and admonish one another.
[tr. Page (1639), 1.16.11-13]

But, as the present Condition of the World is ordered, God hath furnished us with constant Occasions of bearing one another's Burthens. For there is no Man lives without his Failings; no Man that is so happy, as never to give Offence; no Man without his Load of Trouble; no Man so sufficient, as never to need Assistance; none so wise, but the Advice of others may, at some time or other, be useful and necessary for him: And therefore we should think ourselves under the strongest Engagements to comfort and relieve, and instruct, and admonish, and bear with one another.
[tr. Stanhope (1696; 1706 ed.)]

But in the present fallen state of human nature, it is his Blessed Will, that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow; as none has strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction and advice, is founded upon our mutual imperfections, troubles and wants.
[tr. Payne (1803)]

But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man sufficient of himself; no man wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[ed. Parker (1841)]

But in the present fallen state of human nature, it is His Blessed Will that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow, as none has a strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction, and advice, is founded upon our mutual imperfections, troubles, and wants.
[tr. Dibdin (1851)]

But now God has so ordered it, that we learn to bear one another's burdens; for there is no man without defect, no one without his burden, no man sufficient for himself, no man wise enough for himself; but we must support one another, comfort one another, assist, instruct, and admonish one another.
[ed. Bagster (1860)]

But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another.
[tr. Benham (1874)]

But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[tr. Anon. (1901)]

But God has so ordained, that we may learn to bear with one another's burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise.
[tr. Croft/Bolton (1940)]

But now God has so arranged that we may learn to bear each other’s burdens, for none is faultless, none without a burden, none sufficient to himself, none wise enough in himself: but we must bear with each other, comfort each other, help, teach, and advise each other.
[tr. Daplyn (1952)]

He will have us learn to bear the burden of one another's faults. Nobody is faultless; each has his own burden to bear, without the strength or the wit to carry it by himself; and we have got to support one another, console, help, correct, advise one another, each in his turn.
[tr. Knox-Oakley (1959)]

As it is, [God] has made things the way they are so that we may learn to bear the burden of one another’s failings. There is no one free from weakness, no one without a load to carry, no one who is self-sufficient, no one who can dispense with others’ help; and so it is our duty to support each other, to comfort each other, to help, guide and advise each other.
[tr. Knott (1962)]

It is God’s plan that we should learn to carry each other's troubles . There is no one free of faults, no one burdenless, no one self-sufficient, no one clever enough to stand alone. We must support one another, comfort one another, help build up one another by instruction and advice.
[tr. Rooney (1979)]

But now God has so arranged things that we may learn to bear each other's burdens, for no one is without faults, no one is without burdens, no one is wholly self-sufficient, no one has enough wisdom all by himself. That being the case, we must support and comfort each other; together we must help, teach, and advise one another.
[tr. Creasy (1989)]

Roosevelt, Theodore -- Speech (1903-09-07), “The Square Deal,” Labor Day, New York State Agricultural Association, New York State Fair, Syracuse

Dave — Thu, 22 Jan 2009 12:43:43 +0000

It is all-essential to the continuance of our healthy national life that we should recognize this community of interest among our people. The welfare of each of us is dependent fundamentally upon the welfare of all of us, and therefore in public life that man is the best representative of each of us who seeks to do good to each by doing good to all; in other words, whose endeavor it is not to represent any special class and promote merely that class’s selfish interests, but to represent all true and honest men of all sections and all classes and to work for their interests by working for our common country.

Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1903-09-07), “The Square Deal,” Labor Day, New York State Agricultural Association, New York State Fair, Syracuse
(Source)

~Other -- Medieval Jewish story

Dave — Sun, 01 Feb 2004 16:00:00 +0000

A rabbi spoke with God about heaven and hell.
“I will show you hell,” God said, and they went into a room which had a large pot of stew in the middle. The smell was delicious, but around the pot sat people who were famished and desperate. All were holding spoons with very long handles which reached to the pot, but, because the handles were longer than their arms, it was impossible to get the stew back into their mouths.
“Now I will show you heaven,” God said, and they went into an identical room. there was a similar pot of stew, the smell was delicious, and the people had identical spoons, but they were well-nourished and happy.
“It’s simple,” God said. “You see, they have learned to feed one another.”

(Other Authors and Sources)
Medieval Jewish story

Horace -- Epistles [Epistularum, Letters], Book 1, ep. 18 “To Lollius,” l. 84ff (1.18.84-85) (20 BC) [tr. A. B.; ed. Brome (1666)]

Dave — Sun, 01 Feb 2004 16:00:00 +0000

When thy next neighbours house is all on fire,
’Tis thy concern to make his flames expire;
For fire will gather strength if let alone,
And with thy neighbours house burn down thine owne.

[Nam tua res agitur, paries cum proximus ardet.
Et neglecta solent incendia sumere vires.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 18 “To Lollius,” l. 84ff (1.18.84-85) (20 BC) [tr. A. B.; ed. Brome (1666)]
(Source)

On the need to defend friends who are being slandered by others.

(Source (Latin)). Other translations:

The case is thyne, thy neighboures house when it doth flame up bright,
And burninges thowght but smal, or now have grown to dreedful might.
[tr. Drant (1567)]

For you're in danger when the Next's on fire,
And Flames neglected often blaze the higher.
[tr. Creech (1684)]

When flames your neighbour's dwelling seize,
Your own with instant rage shall blaze;
Then haste to stop the spreading fire,
Which, if neglected, rises higher.
[tr. Francis (1747)]

He that espies a neighbour's roof on fire
And calmly sees the flames to heaven aspire,
Will find them gather strength, till let alone
They with his neigbour's house burn down his own.
[tr. Howes (1845)]

For it is your own concern, when the adjoining wall is on fire: and flames neglected are wont to gain strength.
[tr. Smart/Buckley (1853)]

No time for sleeping with a fire next door;
Neglect such things, they only blaze the more.
[tr. Conington (1874)]

With the next house in flames, best look ahead —
A fire neglected's pretty sure to spread.
[tr. Martin (1881)]

For your own business is affected when your neighbor's wall is on fire, and flames neglected gather strength.
[tr. Dana/Dana (1911)]

'Tis your own safety that's at stake, when your neighbour's wall is in flames, and fires neglected are wont to gather strength.
[tr. Fairclough (Loeb) (1926)]

When flames your neighbor’s dwelling seize,
Your own with instant rage shall blaze;
Then haste to stop the spreading fire,
Which, if neglected, rises higher.
[tr. A. F. Murison (1931); ed. Kramer, Jr. (1936)]

When your neighbor's house catches fire, your place is threatened,
And flames that are disregarded usually burn brighter.
[tr. Palmer Bovie (1959)]

If your neighbor's house is burning, your own is next;
for fires, if they're not put out, are apt to spread.
[tr. Fuchs (1977)]

Your own house is in danger when your neighbor's
House is on fire; a fire not watched can spread.
[tr. Ferry (2001)]

It's very much your affair when the house next door is ablaze.
Ignore a fire, and soon you're faced with a conflagration.
[tr. Rudd (2005 ed.)]

If your neighbour’s roof’s in flames, it’s your business too,
And neglected fires have a habit of gaining strength.
[tr. Kline (2015)]

King, Martin Luther -- Letter from Birmingham Jail (16 Apr 1963)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Letter from Birmingham Jail (16 Apr 1963)
(Source)

Another phrase King used on repeated occasions, e.g., "Injustice anywhere is a threat to justice everywhere. Therefore, no American can afford to be apathetic about the problem of racial justice. It is a problem that meets every man at his front door" -- "The Rising Tide of Racial Consciousness," Speech, National Urban League, New York (6 Sep 1960).