WIST Quotations

Emerson, Ralph Waldo -- Essay (1841), “Prudence,” Essays: First Series, No. 7

Dave — Tue, 09 Dec 2025 21:23:19 +0000

In the occurrence of unpleasant things among neighbors, fear comes readily to heart and magnifies the consequence of the other party; but it is a bad counsellor. Every man is actually weak and apparently strong. To himself he seems weak; to others, formidable. You are afraid of Grim; but Grim also is afraid of you. You are solicitous of the good-will of the meanest person, uneasy at his ill-will. But the sturdiest offender of your peace and of the neighborhood, if you rip up his claims, is as thin and timid as any, and the peace of society is often kept, because, as children say, one is afraid and the other dares not.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Essay (1841), “Prudence,” Essays: First Series, No. 7
(Source)

Based on a lecture (winter 1837-1838), Boston, the seventh in his course on "Human Culture."

Lincoln, Abraham -- Speech (1859-09-30), Wisconsin State Agricultural Society, Milwaukee

Dave — Tue, 29 Jul 2025 20:59:06 +0000

To correct the evils, great and small, which spring from want of sympathy, and from positive enmity, among strangers, as nations, or as individuals, is one of the highest functions of civilization.

Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1859-09-30), Wisconsin State Agricultural Society, Milwaukee
(Source)

Franklin, Benjamin -- Poor Richard (1738 ed.)

Dave — Thu, 20 Mar 2025 16:40:58 +0000

Search others for their virtues, thy self for thy vices.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1738 ed.)
(Source)

Chamfort, Nicolas -- 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]

Dave — Mon, 17 Mar 2025 16:46:04 +0000

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)]

Bierce, Ambrose -- “Neighbor,” The Devil’s Dictionary (1911)

Dave — Tue, 21 Jan 2025 22:18:25 +0000

NEIGHBOR, n. One whom we are commanded to love as ourselves, and who does all he knows how to make us disobedient.

Ambrose Bierce (1842-1914?) American writer and journalist
“Neighbor,” The Devil’s Dictionary (1911)
(Source)

Originally published in the "Cynic's Word Book" column in the New York American (1904-09-23) and the "Cynic's Dictionary" column in the San Francisco Examiner (1904-10-04).

Billings, Josh -- Josh Billings’ Trump Kards, ch. 8 “Lager Beer and Spruce Gum” (1874)

Dave — Thu, 09 Jan 2025 18:14:37 +0000

It iz very eazy to manage our nabors bizzness, but our own sumtimes bothers us.

[It is very easy to manage our neighbors’ business, but our own sometimes bothers us.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Trump Kards, ch. 8 “Lager Beer and Spruce Gum” (1874)
(Source)

Jacobs, Jane -- The Death and Life of Great American Cities, Part 1, ch. 4 (1961)

Dave — Mon, 11 Nov 2024 23:12:15 +0000

The first fundamental of successful city life: People must take a modicum of responsibility for each other even if they have no ties to each other. This is a lesson no one learns by being told. It is learned from the experience of having other people without ties of kinship or close friendship or formal responsibility to you take a modicum of responsibility for you.

Jane Jacobs (1916-2006) American-Canadian journalist, author, urban theorist, activist
The Death and Life of Great American Cities, Part 1, ch. 4 (1961)
(Source)

Austen, Jane -- Letter (1814-09-28) to Anna Austen

Dave — Thu, 24 Oct 2024 21:41:50 +0000

The Webbs are really gone! When I saw the waggons at the door, and thought of all the trouble they must have in moving, I began to reproach myself for not having liked them better, but since the waggons have disappeared my conscience has been closed again, and I am excessively glad they are gone.

Jane Austen (1775-1817) English author
Letter (1814-09-28) to Anna Austen
(Source)

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 155 “Affurisms: Ink Lings” (1874)

Dave — Thu, 26 Sep 2024 13:42:05 +0000

I hav larn’t one thing, bi grate experience, and that iz, I want as much watching az mi nabors do.

[I have learned one thing, by great experience, and that is, I want as much watching as my neighbors do.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 155 “Affurisms: Ink Lings” (1874)
(Source)

In H. Montague, ed., Wit and Wisdom of Josh Billings (1913), this is given:

I've learned one thing from experience -- that I'll bear watching about as much as some of my neighbors.

Bierce, Ambrose -- “Evangelist,” The Cynic’s Word Book (1906)

Dave — Tue, 21 May 2024 14:32:05 +0000

EVANGELIST, n. A bearer of good tidings, particularly (in a religious sense) such as assure us of our own salvation, and the damnation of our neighbors.

Ambrose Bierce (1842-1914?) American writer and journalist
“Evangelist,” 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 (1884-05-24).

The original entry in the Wasp concluded: “The evangelists proper are Matthew, Mark, Luke and John; the evangelists improper are the parsons."

Billings, Josh -- Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 144 “Affurisms: Gnats” (1874)

Dave — Thu, 16 May 2024 14:15:01 +0000

What a lamentable cuss man iz, he pittys hiz nabors misfortunes, bi calling them judgments from heaven.

[What a lamentable cuss man is: he pities his neighbors’ misfortunes, by calling them judgments from heaven.]

Jerome, Jerome K. -- Idle Thoughts of an Idle Fellow, “On Being in Love” (1886)

Dave — Mon, 18 Mar 2024 15:40:51 +0000

Love should be the vestal fire of some mighty temple — some vast dim fane whose organ music is the rolling of the spheres. Affection will burn cheerily when the white flame of love is flickered out. Affection is a fire that can be fed from day to day, and be piled up ever higher as the winter years draw nigh. Old men and women can sit by it with their thin hands clasped, the little children can nestle down in front, the friend and neighbour has his welcome corner by its side, and even shaggy Fido and sleek Titty can toast their noses at the bars.
Let us heap the coals of kindness upon that fire. Throw on your pleasant words, your gentle pressures of the hand, your thoughtful and unselfish deeds. Fan it with good humour, patience, and forbearance. You can let the wind blow and the rain fall unheeded then, for your hearth will be warm and bright, and the faces round it will make sunshine in spite of the clouds without.

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

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].

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 17, l. 115ff (17.115-123) (1314) [tr. Ciardi (1961)]

Dave — Sat, 06 Jan 2024 00:27:51 +0000

Some think they see their own hope to advance
tied to their neighbor’s fall, and thus they long
to see him cast down from his eminence;
Some fear their power, preferment, honor, fame
will suffer by another’s rise, and thus,
irked by his good, desire his ruin and shame;
And some at the least injury catch fire
and are consumed by thoughts of vengeance; thus,
their neighbor’s harm becomes their chief desire.

[E’ chi, per esser suo vicin soppresso,
spera eccellenza, e sol per questo brama
ch’el sia di sua grandezza in basso messo;
è chi podere, grazia, onore e fama
teme di perder perch’altri sormonti,
onde s’attrista sì che ’l contrario ama;
ed è chi per ingiuria par ch’aonti,
sì che si fa de la vendetta ghiotto,
e tal convien che ’l male altrui impronti.]

Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 17, l. 115ff (17.115-123) (1314) [tr. Ciardi (1961)]
(Source)

Virgil explains to Dante how "bad" love -- love for self, love of another's harm -- can manifest as Pride, Envy, or Wrath toward others, the sins addressed in the first three tiers of Purgatory.

(Source (Italian)). Alternate translations:

Those first the taints, that to their Neighbours' fall
Trust for distinction on this Earthly Ball,
In talents, wealth, or fame, and feed their pride
By the sad sight of others' hopes depress'd,
And o'er their ruin lift a lofty crest,
With Venom from the fount of Good supply'd.

The next that feel this sullen Stygian flame,
Are those, that fear to lose their wealth or fame,
Or any gift, by bounteous Heav'n assign'd;
And long possess'd of Fortune's turning wheel,
In its ascent another name reveal,
That threats to leave them, and their hopes behind.

Another evil thus becomes their good,
And feeds their black desires with Demon food. --
The third are they, who, with the sense of wrong,
Burn inward, or with fell, vindictive Wrath
Pursue their brethren to the Cave of Death,
By love of Pelf, or fiend-like Frenzy stung.
[tr. Boyd (1802), st. 28-30]

There is who hopes (his neighbour’s worth deprest,)
Preeminence himself, and coverts hence
For his own greatness that another fall.
There is who so much fears the loss of power,
Fame, favour, glory (should his fellow mount
Above him), and so sickens at the thought,
He loves their opposite: and there is he,
Whom wrong or insult seems to gall and shame
That he doth thirst for vengeance, and such needs
Must doat on other’s evil.
[tr. Cary (1814)]

There is, in order neighbour to suppress,
Who would excel, himself, his sole desire
Grandeur, that sees another in the mire:
There is who power, grace, and honour, fame,
Still fears to lose, because the rest surpass,
Grows sad, and loves the counteracting cause:
There is who, for injurious affront,
Revenge desires, thirsts for another's pain,
And hence to ill of others must attain.
[tr. Bannerman (1850)]

There are, who, by abasement of their neighbour,
Hope to excel, and therefore only long
That from his greatness he may be cast down;
There are, who power, grace, honour, and renown
Fear they may lose because another rises,
Thence are so sad that the reverse they love;
And there are those whom injury seems to chafe,
So that it makes them greedy for revenge,
And such must needs shape out another's harm.
[tr. Longfellow (1867)]

There is who, through his neighbour being kept down, hopes for excellence, and only for this reason yearns that he may be from his greatness brought low. There is who fears to lose power, grace, honour, and fame, in case another mounts up, wherefore he grows so sad that he loves the contrary. And there is who through injury appears so to take shame that he becomes gluttonous of vengeance; and such an one it behoves that he put forward another's ill.
[tr. Butler (1885)]

There is, who through his neighbour's ruin, so
Hopeth pre-eminence, who hence doth call
That he from grandeur may be cast down low.
There is, who fears to lose power, grace, and all
Honour and fame, because that others rise.
Which grieves him so that he desires their fall.
There is, who seems so hurt by injuries,
That he on vengeance greedily doth brood;
And such a one another's ill must prize.
[tr. Minchin (1885)]

There is he who hopes to excel through the abasement of his neighbor, and only longs that from his greatness he may be brought low. There is he who fears loss of power, favor, honor, fame, because another rises; whereat he is so saddened that he loves the opposite. And there is he who seems so outraged by injury that it makes him gluttonous of vengeance, and such a one must needs coin evil for others.
[tr. Norton (1892)]

There is he who through his neighbour's abasement hopes to excel, and solely for this desires that he be cast down from his greatness;
there is he who fears to lose power, favour, honour and fame because another is exalted, wherefore he groweth sad so that he loves the contrary;
and there is he who seems to be so shamed through being wronged, that he becomes greedy of vengeance, and such must needs seek another's hurt.
[tr. Okey (1901)]

There is he that hopes to excel by the abasement of his neighbour and for that sole reason longs that from his greatness he may be brought low; there is he that fears to lose power, favour, honour, and fame because another surpasses, by which he is so aggrieved that he loves the contrary; and there is he that feels himself so disgraced by insult that he becomes greedy of vengeance, and such a one must needs contrive another's harm.
[tr. Sinclair (1939)]

There is, who through his neighbour's overthrow
Hopes to excel, and only for that cause
Longs that he may from greatness be brought low.
There is, who fears power, favour, fame to lose
Because another mounts; wherefore his lot
So irks, he loves the opposite to choose.
And there is, who through injury grows so hot
From shame, with greed of vengeance he is burned,
And so must needs another's ill promote.
[tr. Binyon (1943)]

Some hope their neighbour’s ruin may divert
His glory to themselves, and this sole hope
Prompts them to drag his greatness in the dirt;
Some, in their fear to lose fame, favour, scope,
And honour, should another rise to power,
Wishing the worst, sit glumly there and mope;
And some there are whose wrongs have turned them sour,
So that they thirst for vengeance, and this passion
Fits them to plot some mischief any hour.
[tr. Sayers (1955)]

There is he that hopes to excel by the abasement of his neighbor, and solely for this desires that he be cast down from greatness.
There is he that fears to lose power, favor, honor, and fame, because another is exalted, by which he is so saddened that he loves the contrary.
And there is he who seems so outraged by injury that he becomes greedy of vengeance, and such a one must needs contrive another's hurt.
[tr. Singleton (1973)]

There is the man who sees his own success
connect to his neighbor's downfall; thus,
he longs to see him fall from eminence.
Next, he who fears to lose honor and fame,
power and favor, if his neighbor rise:
vexed by this good, he wishes for the words.
Finally, he who, wronged, flares up in rage:
with his great passion for revenge, he thinks
only of how to harm his fellow man.
[tr. Musa (1981)]

There is the man who, through the suppression of his neighbour,
Hopes to excel, and for that reason only
Desires to see him cast down from his greatness:
There is the man who fears to lose power, favour,
Honour and glory because of another’s success,
And so grieves for it that he loves the opposite:
And there is the man who takes umbrage at injury
So that he becomes greedy for revenge
And such a man must seek to harm another.
[tr. Sisson (1981)]

There’s he who, through abasement of another,
hopes for supremacy; he only longs
to see his neighbor’s excellence cast down.
Then there is one who, when he is outdone,
fears his own loss of fame, power, honor, favor;
his sadness loves misfortune for his neighbor.
And there is he who, over injury
received, resentful, for revenge grows greedy
and, angrily, seeks out another’s harm.
[tr. Mandelbaum (1982)]

There are those who hope for supremacy through their neighbor’s being kept down, and only on this account desire that his greatness be brought low;
there are those who fear to lose power, favor, honor, or fame because another mounts higher, and thus are so aggrieved that they love the contrary;
and there are those who seem so outraged by injury that they become greedy for revenge, and thus they must ready harm for others.
[tr. Durling (2003)]

There are those who hope to excel through their neighbour’s downfall, and because of this alone want them toppled from their greatness. This is Pride.
There are those who fear to lose, power, influence, fame or honour because another is preferred, at which they are so saddened they desire the contrary. This is Envy.
And there are those who seem so ashamed because of injury, that they become eager for revenge, and so are forced to wish another’s harm. This is Wrath.
[tr. Kline (2002)]

Some hope, by keeping all their neighbours down, that they'll excel. They yearn for that alone -- to see them brought from high to low estate.
Then, some will fear that, if another mounts, they'll lose all honour, fame and grace and power, so, grieving at success, love what it’s not.
And some, it seems, when hurt, bear such a grudge that they crave only to exact revenge -- which means they seek to speed another’s harm.
[tr. Kirkpatrick (2007)]

There is the one, hoping to excel by bringing down
his neighbor, who, for that sole reason, longs
that from his greatness his neighbor be brought low.
There is the one who fears the loss of power, favor,
honor, fame -- should he be bettered by another.
This so aggrieves him that he wants to see him fall.
And there is the one who thinks himself offended
and hungers after vengeance,
and he must then contrive another's harm.
[tr. Hollander/Hollander (2007)]

First, there's the man who aspires to excellence
By pressing down his neighbor: only this yearning
Makes him strive to pull his neighbor to the ground.
Then there's the man with power, favor, and honor,
And so afraid of losing these when someone
Climbs above him, that he hates what once he loved.
And there's the man who, outraged at being insulted,
Lusts for the chance of taking revenge, and rushes
Into wicked plans for hurting others.
[tr. Raffel (2010)]

Frost, Robert -- “Mending Wall” (1914)

Dave — Wed, 19 Jul 2023 15:26:06 +0000

Good fences make good neighbors.

Robert Frost (1874-1963) American poet
“Mending Wall” (1914)
(Source)

The narrator's neighbor speaking. The phrase predates Frost (and has analogs in many languages and cultures), but achieved additional currency by his use.

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)]

Wilson, Woodrow -- Speech, YMCA, Pittsburgh, Pennsylvania (24 Oct 1914)

Dave — Fri, 21 Jan 2022 16:00:52 +0000

My advice is: Do not think about your character. If you will think about what you ought to do for other people, your character will take care of itself. Character is a by-product, and any man who devotes himself to its cultivation in his own case will become a selfish prig.

Woodrow Wilson (1856-1924) US President (1913-20), educator, political scientist
Speech, YMCA, Pittsburgh, Pennsylvania (24 Oct 1914)
(Source)

Franklin, Benjamin -- Letter to Josiah and Abiah Franklin (13 Apr 1738)

Dave — Thu, 01 Oct 2020 15:54:56 +0000

I think vital Religion has always suffer’d, when Orthodoxy is more regarded than Virtue. And the Scripture assures me, that at the last Day, we shall not be examin’d what we thought, but what we did; and our Recommendation will not be that we said Lord, Lord, but that we did GOOD to our Fellow Creatures.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter to Josiah and Abiah Franklin (13 Apr 1738)
(Source)

His parents. Franklin cites Matt. 26 in the letter, but it should be Matt. 25:31-46.

Hubbard, Elbert -- In The Philistine (Sep 1910)

Dave — Mon, 31 Aug 2020 22:58:34 +0000

Man’s greatest blunder has been in trying to make peace with the skies instead of making peace with his neighbors.

Elbert Hubbard (1856-1915) American writer, businessman, philosopher
In The Philistine (Sep 1910)
(Source)

Reprinted in The Philosophy of Elbert Hubbard, "Epigrams" (1916) [ed. Hoyle].

Bible, Vol. 2. New Testament -- 1 John 3: 17-18 [JB (1966)]

Dave — Mon, 24 Feb 2020 18:40:49 +0000

If a man who was rich enough in this world’s goods saw that one of his brothers was in need, but closed his heart to him, how could the love of God be living in him? My children, our love is not to be just words or mere talk, but something real and active.

[ὃς δ’ ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα καὶ κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ’ αὐτοῦ πῶς ἡ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ. Τεκνία μὴ ἀγαπῶμεν λόγῳ μηδὲ τῇ γλώσσῃ ἀλλὰ ἐν ἔργῳ καὶ ἀληθείᾳ.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
1 John 3: 17-18 [JB (1966)]
(Source)

(Source (Greek)). Alternate translations:

But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
My little children, let us not love in word, neither in tongue; but in deed and in truth.
[KJV (1611)]

If we are rich and see others in need, yet close our hearts against them, how can we claim that we love God? My children, our love should not be just words and talk; it must be true love, which shows itself in action.
[GNT (1976)]

If anyone is well-off in worldly possessions and sees his brother in need but closes his heart to him, how can the love of God be remaining in him? Children, our love must be not just words or mere talk, but something active and genuine.
[NJB (1985)]

But if someone has material possessions and sees a brother or sister in need but refuses to help—how can the love of God dwell in a person like that?
Little children, let’s not love with words or speech but with action and truth.
[CEB (2011)]

If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth.
[NIV (2011)]

How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?
Little children, let us love, not in word or speech, but in truth and action.
[NRSV (2021 ed.)]

Forster, E. M. -- “The Unsung Virtue of Tolerance,” radio broadcast (Jul 1941)

Dave — Wed, 19 Feb 2020 20:57:38 +0000

[Tolerance] carries on when love gives out, and love generally gives out as soon as we move away from our home and our friends.

E. M. Forster (1879-1970) English novelist, essayist, critic, librettist [Edward Morgan Forster]
“The Unsung Virtue of Tolerance,” radio broadcast (Jul 1941)
(Source)

Published as "Tolerance," Two Cheers for Democracy (1951)

Clifford, William Kingdon -- “The First and the Last Catastrophe,” Popular Science Monthly (Jul 1875)

Dave — Fri, 31 Jan 2020 20:20:27 +0000

Do I seem to say, “Let us eat and drink, for to-morrow we die?” Far from it; on the contrary, I say, “Let us take hands and help, for this day we are alive together.”

William Kingdon Clifford (1845-1879) English mathematician and philosopher
“The First and the Last Catastrophe,” Popular Science Monthly (Jul 1875)
(Source)

Bible, Vol. 2. New Testament -- Luke 10: 29-37 [JB (1966)]

Dave — Mon, 14 Oct 2019 15:59:24 +0000

But the man was anxious to justify himself and said to Jesus, ‘And who is my neighbour?’
Jesus replied, “A man was once on his way down from Jerusalem to Jericho and fell into the hands of brigands; they took all he had, beat him and then made off, leaving him half dead. Now a priest happened to be travelling down the same road, but when he saw the man, he passed by on the other side. In the same way a Levite who came to the place saw him, and passed by on the other side.
“But a Samaritan traveller who came upon him was moved with compassion when he saw him. He went up and bandaged his wounds, pouring oil and wine on them. He then lifted him on to his own mount, carried him to the inn and looked after him. Next day, he took out two denarii and handed them to the innkeeper. ‘Look after him,’ he said ‘and on my way back I will make good any extra expense you have.’
“Which of these three, do you think, proved himself a neighbour to the man who fell into the brigands` hands?”
“The one who took pity on him” he replied.
Jesus said to him, “Go, and do the same yourself.”

[ὁ δὲ θέλων δικαιῶσαι ἑαυτὸν εἶπεν πρὸς τὸν Ἰησοῦν, Καὶ τίς ἐστίν μου πλησίον;
ὑπολαβὼν ὁ Ἰησοῦς εἶπεν, Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰεριχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· ὁμοίως δὲ καὶ Λευίτης [γενόμενος] κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν.
Σαμαρίτης δέ τις ὁδεύων ἦλθεν κατ᾽ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν ἔδωκεν δύο δηνάρια τῷ πανδοχεῖ καὶ εἶπεν, Ἐπιμελήθητι αὐτοῦ, καὶ ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι.
τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;
ὁ δὲ εἶπεν, Ὁ ποιήσας τὸ ἔλεος μετ᾽ αὐτοῦ.
εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς, Πορεύου καὶ σὺ ποίει ὁμοίως.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 10: 29-37 [JB (1966)]
(Source)

The Parable of the Good Samaritan. It immediately follows on the "Greatest Commandments" to love God and your neighbor, but only in Luke. There are no Synoptic parallels to this passage in Luke.

The Samaritans are an ethnoreligious group related to the Israelites, but who by tradition had not been part of the Assyrian captivity. Both sides consider their version of Judaism the pure and proper one, and in the period in question there was significant hostility between the groups, providing the context for the Samaritan's act of charity toward a fallen Jewish traveler, when a Levite and a Jewish priest had passed him by. More discussion here.

(Source (Greek)). Alternate translations:

But he, willing to justify himself, said unto Jesus, And who is my neighbour?
And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
And he said, He that shewed mercy on him.
Then said Jesus unto him, Go, and do thou likewise.
[KJV (1611)]

But the man was anxious to justify himself and said to Jesus, "And who is my neighbour?"
In answer Jesus said, "A man was once on his way down from Jerusalem to Jericho and fell into the hands of bandits; they stripped him, beat him and then made off, leaving him half dead. Now a priest happened to be travelling down the same road, but when he saw the man, he passed by on the other side. In the same way a Levite who came to the place saw him, and passed by on the other side.
"But a Samaritan traveller who came on him was moved with compassion when he saw him. He went up to him and bandaged his wounds, pouring oil and wine n them. He then lifted him onto his own mount and took him to an inn and looked after him. Next day, he took out two denarii and handed them to the innkeeper and said, 'Look after him, and on my way back I will make good any extra expense you have.'
"Which of these three, do you think, proved himself a neighbour to the man who fell into the bandits' hands?"
He replied, "The one who showed pity towards him."
Jesus said to him, "Go, and do the same yourself."
[NJB (1985)]

But the teacher of the Law wanted to justify himself, so he asked Jesus, “Who is my neighbor?”
Jesus answered, “There was once a man who was going down from Jerusalem to Jericho when robbers attacked him, stripped him, and beat him up, leaving him half dead. It so happened that a priest was going down that road; but when he saw the man, he walked on by on the other side. In the same way a Levite also came there, went over and looked at the man, and then walked on by on the other side.
But a Samaritan who was traveling that way came upon the man, and when he saw him, his heart was filled with pity. He went over to him, poured oil and wine on his wounds and bandaged them; then he put the man on his own animal and took him to an inn, where he took care of him. The next day he took out two silver coins and gave them to the innkeeper. ‘Take care of him,’ he told the innkeeper, ‘and when I come back this way, I will pay you whatever else you spend on him.’”
And Jesus concluded, “In your opinion, which one of these three acted like a neighbor toward the man attacked by the robbers?”
The teacher of the Law answered, “The one who was kind to him.”
Jesus replied, “You go, then, and do the same.”
[GNT (1992 ed.)]

But the legal expert wanted to prove that he was right, so he said to Jesus, “And who is my neighbor?”
Jesus replied, “A man went down from Jerusalem to Jericho. He encountered thieves, who stripped him naked, beat him up, and left him near death. Now it just so happened that a priest was also going down the same road. When he saw the injured man, he crossed over to the other side of the road and went on his way. Likewise, a Levite came by that spot, saw the injured man, and crossed over to the other side of the road and went on his way.
A Samaritan, who was on a journey, came to where the man was. But when he saw him, he was moved with compassion. The Samaritan went to him and bandaged his wounds, tending them with oil and wine. Then he placed the wounded man on his own donkey, took him to an inn, and took care of him. The next day, he took two full days’ worth of wages and gave them to the innkeeper. He said, ‘Take care of him, and when I return, I will pay you back for any additional costs.’
"What do you think? Which one of these three was a neighbor to the man who encountered thieves?”
Then the legal expert said, “The one who demonstrated mercy toward him.”
Jesus told him, “Go and do likewise.”
[CEB (2011)]

But wanting to vindicate himself, he asked Jesus, “And who is my neighbor?”
Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side.
But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’
"Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?”
He said, “The one who showed him mercy.”
Jesus said to him, “Go and do likewise.”
[NRSV (2021 ed.)]

Bible, Vol. 1. Old Testament -- Book 5. Deuteronomy 10:17ff (Deut 10:17-19) [tr. JB (1966)]

Dave — Wed, 18 Sep 2019 23:36:05 +0000

For Yahweh your God is God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed. It is he who sees justice done for the orphan and the widow, who loves the stranger and gives him food and clothing. Love the stranger then, for you were strangers in the land of Egypt.

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 5. Deuteronomy 10:17ff (Deut 10:17-19) [tr. JB (1966)]
(Source)

Alternate translations:

For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. Love ye therefore the stranger: for ye were strangers in the land of Egypt.
[KJV (1611)]

The Lord your God is supreme over all gods and over all powers. He is great and mighty, and he is to be obeyed. He does not show partiality, and he does not accept bribes. He makes sure that orphans and widows are treated fairly; he loves the foreigners who live with our people, and gives them food and clothes. So then, show love for those foreigners, because you were once foreigners in Egypt.
[GNT (1976)]

For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing. You shall also love the stranger, for you were strangers in the land of Egypt.
[NRSV (1989 ed.)]

For your God יהוה is God supreme and Lord supreme, the great, the mighty, and the awesome God, who shows no favor and takes no bribe, but upholds the cause of the fatherless and the widow, and befriends the stranger, providing food and clothing. -- You too must befriend the stranger, for you were strangers in the land of Egypt.
[RJPS (2006)]

For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.
[NIV (2011 ed.)]

~Proverbs and Sayings -- English proverb

Dave — Wed, 30 Aug 2017 00:33:27 +0000

Absence and a friendly neighbor washes away love.

Proverbs, Sayings, and Adages
English proverb

See Propertius.

Taylor, Jeremy -- Sermon 25, “The Duties of the Tongue,” Part 4 [Eph. 4:29]

Dave — Wed, 05 Jul 2017 15:59:41 +0000

God is pleased with no music from below so much as in the thanksgiving songs of relieved widows, of supported orphans, of rejoicing, and comforted, and thankful persons.

Jeremy Taylor (1613-1667) English cleric and author
Sermon 25, “The Duties of the Tongue,” Part 4 [Eph. 4:29]
(Source)

King, Martin Luther -- “Rediscovering Lost Values,” sermon, Second Baptist Church, Detroit (28 Feb 1954)

Dave — Fri, 24 Feb 2017 19:42:06 +0000

The real problem is that through our scientific genius we’ve made of the world a neighborhood, but through our moral and spiritual genius we’ve failed to make of it a brotherhood.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Rediscovering Lost Values,” sermon, Second Baptist Church, Detroit (28 Feb 1954)
(Source)

Maugham, W. Somerset -- The Narrow Corner, ch. 15 (1932)

Dave — Fri, 23 Sep 2016 23:34:10 +0000

You cannot imagine the kindness I’ve received at the hands of perfect strangers.

W. Somerset Maugham (1874-1965) English novelist and playwright [William Somerset Maugham]
The Narrow Corner, ch. 15 (1932)

Bible, Vol. 2. New Testament -- Romans 12: 15 [KJV (1611)]

Dave — Thu, 08 Sep 2016 00:38:30 +0000

Rejoice with them that do rejoice, and weep with them that weep.

[χαίρειν μετὰ χαιρόντων, κλαίειν μετὰ κλαιόντων.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Romans 12: 15 [KJV (1611)]
(Source)

(Source (Greek)). Alternate translations:

Rejoice with those who rejoice and be sad with those in sorrow.
[JB (1966)]

Rejoice with others when they rejoice, and be sad with those in sorrow.
[NJB (1985)]

Be happy with those who are happy, weep with those who weep.
[GNT (1992 ed.)]

Be happy with those who are happy, and cry with those who are crying.
[CEB (2011)]

Rejoice with those who rejoice; weep with those who weep.
[NRSV (2021 ed.)]

Joubert, Joseph -- (Attributed)

Dave — Fri, 19 Aug 2016 23:38:55 +0000

Be charitable and indulgent to every one but yourself.

Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
(Attributed)
(Source)

Frequently attributed to Joubert, but with no citation from his works. Earliest quoted in Maturin M. Ballou, ed., Treasury of Thought (1884 ed.).

Sometimes given "but thyself."

Lewis, C.S. -- “The Weight of Glory,” sermon, Oxford University Church of St Mary the Virgin (8 Jun 1941)

Dave — Fri, 08 Jul 2016 18:23:23 +0000

If you asked twenty good men today what they thought the highest of the virtues, nineteen of them would reply, Unselfishness. But if you asked almost any of the great Christians of old he would have replied, Love. You see what has happened? A negative term has been substituted for a positive, and this is of more than philological importance. The negative ideal of Unselfishness carries with it the suggestion not primarily of securing good things for others, but of going without them ourselves, as if our abstinence and not their happiness was the important point. I do not think this is the Christian virtue of Love.

C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
“The Weight of Glory,” sermon, Oxford University Church of St Mary the Virgin (8 Jun 1941)

Shelley, Percy Bysshe -- “A Defence of Poetry” (1821-03, pub. 1840)

Dave — Tue, 26 Jan 2016 17:57:28 +0000

A man, to be greatly good, must imagine intensely and comprehensively; he must put himself in the place of another and of many others; the pains and pleasure of his species must become his own. The great instrument of moral good is the imagination; and poetry administers to the effect by acting upon the cause.

Percy Bysshe Shelley (1792-1822) English poet
“A Defence of Poetry” (1821-03, pub. 1840)
(Source)

Carnegie, Andrew -- The Empire of Business, “Thrift as a Duty” (1902)

Dave — Fri, 15 Jan 2016 16:45:39 +0000

A man’s first duty is to make a competence and be independent. But his whole duty does not end there. It his his duty to do something for his needy neighbors who are less favored than himself. It is his duty to contribute to the general good of the community in which he lives. He has been protected by its laws. Because he has been protected in his various enterprises he has been able to make money sufficient for his needs and those of his family. All beyond this belongs in justice to the protecting power that has fostered him and enabled him to win pecuniary success. To try and make the world in some way better than you have found is to have a noble motive in life.

Andrew Carnegie (1835-1919) American industrialist and philanthropist
The Empire of Business, “Thrift as a Duty” (1902)

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 18 (4.18) (AD 161-180) [tr. Long (1862)]

Dave — Thu, 14 Jan 2016 16:35:14 +0000

How much trouble he avoids who does not look to see what his neighbor says or does or thinks, but only to what he does himself, that it may be just and pure.

[Ὅσην εὐσχολίαν κερδαίνει ὁ μὴ βλέπων τί ὁ πλησίον εἶπεν ἢ ἔπραξεν ἢ διενοήθη, ἀλλὰ μόνον τί αὐτὸς ποιεῖ, ἵνα αὐτὸ τοῦτο δίκαιον ᾖ καὶ ὅσιον ἢ † κατὰ τὸν ἀγαθὸν.]

Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 18 (4.18) (AD 161-180) [tr. Long (1862)]
(Source)

Original Greek. Alternate translations:

How much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy?
[tr. Casaubon (1634), #15]

What a great deal of Time and Ease that Man gains who is not troubled with the Spirit of Curiosity: Who lets his Neighbor's Thoughts and Behavior alone, confines his Inspections to himself' And takes care of the Points of Honesty and Conscience.
[tr. Collier (1701)]

What agreeable leisure does he procure to himself, who takes no no¬ tice what others say, do, or intend; but attends to this only, that his own actions be just and holy?
[tr. Hutcheson/Moor (1742)]

How much time and leisure does that man gain, who is not curious to enquire what his neighbours say, or do, or think, but confines his whole attention to his own conduct, and is only solicitous to preserve that just and irreproachable.
[tr. Graves (1792)]

What a great deal of time and ease that man gains who lets his neighbor's words, thoughts, and behavior alone, confines his inspections to himself, and takes care that his own actions are honest and righteous.
[tr. Collier/Zimmern (1887)]

How much time he gains who does not look to see what his neighbor says or does or thinks, but only at what he does himself, to make it just and holy.
[tr. Morgan, in Bartlett's Familiar Quotations (1894)]

How much valuable time may be gained by not looking at what some neighbor says or does or thinks, but only taking care that our own acts are just and holy.
[tr. Rendall (1898 ed.)]

How much he gains in leisure who looks not to what his neighbours say, or do, or intend; but considers only how his own actions may be just and holy.
[tr. Hutcheson/Chrystal (1902)]

What richness of leisure does he gain who has no eye for his neighbour's words or deeds or thoughts, but only for his own doings, that they be just and righteous!
[tr. Haines (Loeb) (1916)]

How great a rest from labour he gains who does not look to what his neighbour says or does or thinks, but only to what he himself is doing, in order that exactly this may be just and holy, or in accord with a good man's conduct.
[tr. Farquharson (1944); he notes "The text is faulty and the sense obscure."]

He who ignores what his neighbour is saying or doing or thinking, and cares only that his own actions should be just and godly, is greatly the gainer in time and ease.
[tr. Staniforth (1964)]

What ease of mind he gains who casts no eye on what his neighbour says or does or thinks, but looks only to what he himself is doing, to ensure that his own action may be just, and holy, and good in every regard.
[tr. Hard (1997 ed.)]

The tranquility that comes when you stop caring what they say. Or think, or do. Only what you do. (Is this fair? Is this the right thing to do?)
[tr. Hays (2003)]

What ease of mind you gain from not looking at what your neighbour has said or done or thought, but only at your own actions, to make them just, reverential, imbued with good!
[tr. Hammond (2006)]

What an abundance of leisure the person gains who is not looking over at what his neighbor is saying, doing, or thinking, but only at what he himself is doing, in order that he does what is just and respectful of the gods.
[tr. Needleman/Piazza (2008)]

What ease of mind a person gains if he casts no eye on what his neighbour has said, done, or thought, but looks only to what he himself is doing, to ensure that his own action may be just, and holy, and good in every respect.
[tr. Hard (2011 ed.)]

What ease of mind a person gains when he keeps his eye not on what his neighbor has said or done or thought but only on what he himself does, to ensure that it is just or holy or matches what a good person does.
[tr. Gill (2013)]

Heinlein, Robert A. -- Friday [Friday Jones] (1982)

Dave — Tue, 08 Dec 2015 14:28:54 +0000

I think that’s all anybody wants. To belong. To be people.

Robert A. Heinlein (1907-1988) American writer
Friday [Friday Jones] (1982)

Eliot, George -- Middlemarch, Book 8, ch. 72 (1871-72)

Dave — Fri, 04 Dec 2015 16:20:21 +0000

People glorify all sorts of bravery except the bravery they might show on behalf of their nearest neighbors.

George Eliot (1819-1880) English novelist [pseud. of Mary Ann Evans]
Middlemarch, Book 8, ch. 72 (1871-72)

Dickens, Charles -- Our Mutual Friend, ch. 9 (1864-65)

Dave — Thu, 12 Nov 2015 14:38:04 +0000

No one is useless in this world who lightens the burden of it for any one else.

Charles Dickens (1812-1870) English writer and social critic
Our Mutual Friend, ch. 9 (1864-65)

Eisenhower, Dwight David -- Speech to Congress on the Mutual Security Program (13 Mar 1959)

Dave — Thu, 30 Jul 2015 12:48:05 +0000

We cannot safely confine government programs to our own domestic progress and our own military power. We could be the wealthiest and the most mighty nation and still lose the battle of the world if we do not help our world neighbors protect their freedom and advance their social and economic progress. It is not the goal of the American people that the United States should be the richest nation in the graveyard of history.

Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
Speech to Congress on the Mutual Security Program (13 Mar 1959)

Heinlein, Robert A. -- Time Enough For Love (1973)

Dave — Tue, 07 Jul 2015 12:08:30 +0000

Sin? Sin like love was a word hard to define. It came in two bitter but vastly different flavors. The first lay in violating the taboos of your tribe … The other meaning of sin was easier to define because it was not molded by the murky concepts of religion and taboo: Sin is behavior that ignores the welfare of others.

Robert A. Heinlein (1907-1988) American writer
Time Enough For Love (1973)

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)

Lewis, C.S. -- Mere Christianity, ch. 7 “Forgiveness” (1952)

Dave — Wed, 01 Jul 2015 14:20:59 +0000

Even while we kill and punish we must try to feel about the enemy as we feel about ourselves — to wish that he were not bad, to hope that he may, in this world or another, be cured: in fact, to wish his good. That is what is meant in the Bible by loving him: wishing his good, not feeling fond of him nor saying he is nice when he is not.

C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Mere Christianity, ch. 7 “Forgiveness” (1952)
(Source)

See Matthew 5:43-45.

Pratchett, Terry -- Discworld No. 30, The Wee Free Men (2003)

Dave — Wed, 03 Jun 2015 12:54:54 +0000

Them as can do has to do for them as can’t. And someone has to speak up for them as has no voices.

Terry Pratchett (1948-2015) English author
Discworld No. 30, The Wee Free Men (2003)

Roosevelt, Eleanor -- Speech, United Nations (27 Mar 1958)

Dave — Wed, 29 Apr 2015 11:52:03 +0000

Where after all do universal human rights begin? In small places, closes to home — so close and so small that they cannot be seen on any map of the world. Yet they are the world of the individual person: The neighborhood he lives in; the school or college he attends; the factory, farm or office where he works. Such are the places where every man, woman, and child seeks equal justice, equal opportunity, equal dignity without discrimination. Unless these rights have meaning there, they have little meaning anywhere. Without concerted citizen action to uphold them close to home, we shall look in vain for progress in the larger world.

Eleanor Roosevelt (1884–1962) First Lady of the US (1933–1945), politician, diplomat, activist
Speech, United Nations (27 Mar 1958)

Johnson, Samuel -- The Rambler, #159 (24 Sep 1751)

Dave — Tue, 10 Feb 2015 16:22:14 +0000

But the truth is, that no man is much regarded by the rest of the world, except where the interest of others is involved in his fortune. The common employments or pleasures of life, love or opposition, loss or gain, keep almost every mind in perpetual agitation. If any man would consider how little he dwells upon the condition of others, he would learn how little the attention of others is attracted by himself.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #159 (24 Sep 1751)
(Source)

Eisenhower, Dwight David -- “The Chance for Peace,” speech to American Society of Newspaper Editors, Washington (16 Apr 1953)

Dave — Thu, 05 Feb 2015 17:52:00 +0000

The way chosen by the United States was plainly marked by a few clear precepts, which govern its conduct in world affairs.

First: No people on earth can be held, as a people, to be enemy, for all humanity shares the common hunger for peace and fellowship and justice.

Second: No nation’s security and well-being can be lastingly achieved in isolation but only in effective cooperation with fellow-nations.

Third: Any nation’s right to form of government and an economic system of its own choosing is inalienable.

Fourth: Any nation’s attempt to dictate to other nations their form of government is indefensible.

And fifth: A nation’s hope of lasting peace cannot be firmly based upon any race in armaments but rather upon just relations and honest understanding with all other nations.

Dwight David Eisenhower (1890-1969) American general, US President (1953-61)
“The Chance for Peace,” speech to American Society of Newspaper Editors, Washington (16 Apr 1953)

Also known as the "Cross of Iron" speech.

Francis I (Pope) -- “How the Church Will Change,” interview with Eugenio Scalfari, La Repubblica (1 Oct 2013) [tr. K Wallace]

Dave — Wed, 29 Oct 2014 12:11:41 +0000

I believe I have already said that our goal is not to proselytize but to listen to needs, desires and disappointments, despair, hope. We must restore hope to young people, help the old, be open to the future, spread love. Be poor among the poor. We need to include the excluded and preach peace.

Francis I (1936-2025) Argentinian Catholic Pope (2013–2025) [b. Jorge Mario Bergoglio]
“How the Church Will Change,” interview with Eugenio Scalfari, La Repubblica (1 Oct 2013) [tr. K Wallace]
(Source)

Johnson, Samuel -- The History of Rasselas, Prince of Abissinia, ch. 6 (1759)

Dave — Fri, 21 Feb 2014 17:06:20 +0000

All skill ought to be exerted for universal good; every man has owed much to others, and ought to repay the kindness that he has received.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
The History of Rasselas, Prince of Abissinia, ch. 6 (1759)

Bible, Vol. 2. New Testament -- Philippians 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
Philippians 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.)]

Kant, Immanuel -- (Attributed)

Dave — Thu, 23 Jan 2014 13:25:43 +0000

Men will not understand that when they fulfill their duties to men, they fulfill thereby God’s commandments; that they are consequently always in the service of God, as long as their actions are moral, and that it is absolutely impossible to serve God otherwise.

Immanuel Kant (1724-1804) German philosopher
(Attributed)
(Source)

Quoted in Karl Hillebrand, Lectures on German Thought, Lecture 5 "The Triumvirate of Goethe, Kant, and Schiller (1787-1800)" (1879)

Holmes, Oliver Wendell, Sr. -- Article (1859-11), “The Professor at the Breakfast-Table,” Atlantic Monthly

Dave — Wed, 22 Jan 2014 13:36:41 +0000

The correlative to loving our neighbors as ourselves is hating ourselves as we hate our neighbors.

Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
Article (1859-11), “The Professor at the Breakfast-Table,” Atlantic Monthly
(Source)

Collected in The Professor at the Breakfast-Table, ch. 11 (1859). See The Bible.

Emerson, Ralph Waldo -- “Man the Reformer,” lecture, Boston (1841-01-25)

Dave — Tue, 02 Jul 2013 13:46:49 +0000

Let our affection flow out to our fellows; it would operate in a day the greatest of all revolutions.

Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Man the Reformer,” lecture, Boston (1841-01-25)

Miller, Joaquin -- “Is it Worthwhile?” st. 1 (1866)

Dave — Thu, 13 Jun 2013 11:58:47 +0000

Is it worthwhile that we jostle a brother,
Bearing his load on the rough road of life?
Is it worthwhile that we jeer at each other,
In blackness of heart? — that we war to the knife?
God pity us all in our pitiful strife.

Joaquin Miller (1837-1913) American poet [pen name of Cincinnatus Heine (or Hiner) Miller]
“Is it Worthwhile?” st. 1 (1866)
(Source)

Twain, Mark -- The Tragedy of Pudd’nhead Wilson, ch. 15, epigraph (1894)

Dave — Fri, 22 Mar 2013 12:18:54 +0000

Nothing so needs reforming as other people’s habits.

Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Tragedy of Pudd’nhead Wilson, ch. 15, epigraph (1894)

Johnson, Samuel -- Essay (1775), “Taxation No Tyranny”

Dave — Fri, 26 Oct 2012 12:11:56 +0000

There will always be a part, and always a very large part of every community, that have no care but for themselves, and whose care for themselves reaches little further than impatience of immediate pain, and eagerness for the nearest good.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1775), “Taxation No Tyranny”
(Source)

Billings, Josh -- Josh Billings: His Works, Complete (1873)

Dave — Mon, 23 Jul 2012 12:28:28 +0000

If we would all ov us take kare ov our own souls, and let our nabors alone, thare would be less time lost, and more souls saved.

[If we would all of us take care of our own souls, and let our neighbors alone, there would be less time lost and more souls saved.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings: His Works, Complete (1873)

Bible, Vol. 2. New Testament -- James 4: 11-12 [CEB (2011)]

Dave — Fri, 08 Jun 2012 11:52:31 +0000

Brothers and sisters, don’t say evil things about each other. Whoever insults or criticizes a brother or sister insults and criticizes the Law. If you find fault with the Law, you are not a doer of the Law but a judge over it. There is only one lawgiver and judge, and he is able to save and to destroy. But you who judge your neighbor, who are you?

[Μὴ καταλαλεῖτε ἀλλήλων ἀδελφοί ὁ καταλαλῶν ἀδελφοῦ ἢ κρίνων τὸν ἀδελφὸν αὐτοῦ καταλαλεῖ νόμου καὶ κρίνει νόμον εἰ δὲ νόμον κρίνεις οὐκ εἶ ποιητὴς νόμου ἀλλὰ κριτής. εἷς ἐστιν [ὁ] νομοθέτης καὶ κριτής ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι σὺ δὲ τίς εἶ ὁ κρίνων τὸν πλησίον.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
James 4: 11-12 [CEB (2011)]
(Source)

(Source (Greek)). Alternate translations:

Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
[KJV (1611)]

Brothers, do not slander one another. Anyone who slanders a brother, or condemns him, is speaking against the Law and condemning the Law. But if you condemn the Law, you have stopped keeping it and become a judge over it. There is only one lawgiver and he is the only judge and has the power to acquit or to sentence. Who are you to give a verdict on your neighbour?
[JB (1966)]

Do not criticize one another, my friends. If you criticize or judge another Christian, you criticize and judge the Law. If you judge the Law, then you are no longer one who obeys the Law, but one who judges it. God is the only lawgiver and judge. He alone can save and destroy. Who do you think you are, to judge someone else?
[GNT (1976)]

Brothers, do not slander one another. Anyone who slanders a brother, or condemns one, is speaking against the Law and condemning the Law. But if you condemn the Law, you have ceased to be subject to it and become a judge over it. There is only one lawgiver and he is the only judge and has the power to save or to destroy. Who are you to give a verdict on your neighbour?
[NJB (1985)]

Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another speaks evil against the law and judges the law, but if you judge the law, you are not a doer of the law but a judge. 1There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor?
[NRSV (2021 ed.)]

Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. There is only one Lawgiver and Judge, the one who is able to save and destroy. But you -- who are you to judge your neighbor?
[NIV (2011 ed.)]

King, Martin Luther -- Stride Toward Freedom, ch. 2 “Montgomery Before the Protest” (1958)

Dave — Fri, 11 May 2012 10:22:27 +0000

Men often hate each other because they fear each other; they fear each other because they don’t know each other; they don’t know each other because they can not communicate; they can not communicate because they are separated.

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)

Ingersoll, Robert Green -- Note to a fan (26 Mar 1897)

Dave — Wed, 04 Jan 2012 14:18:38 +0000

Happiness is the only good.
The place to be happy is here.
The time to be happy is now.
The way to be happy is to make others so.

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Note to a fan (26 Mar 1897)

Tutu, Desmond -- “And God Smiles,” Sermon, All Saints Church, Pasadena, California (6 Nov 2005)

Dave — Tue, 18 Oct 2011 03:09:59 +0000

This family has no outsiders. Everyone is an insider. When Jesus said, “I, if I am lifted up, will draw …” Did he say, “I will draw some”? “I will draw some, and tough luck for the others”? He said, “I, if I be lifted up, will draw all.” All! All! All! — Black, white, yellow; rich, poor; clever, not so clever; beautiful, not so beautiful. All! All! It is radical. All! Saddam Hussein, Osama bin Laden, Bush — all! All! All are to be held in this incredible embrace. Gay, lesbian, so-called “straight;” all! All! All are to be held in the incredible embrace of the love that won’t let us go.

Desmond Tutu (1931-2021) South African cleric, Anglican Archbishop of Cape Town, Nobel Laureate
“And God Smiles,” Sermon, All Saints Church, Pasadena, California (6 Nov 2005)

The Bible passage referenced is John 12:32.

Bible, Vol. 2. New Testament -- Matthew 5: 43-45 (Jesus) [JB (1966)]

Dave — Mon, 01 Aug 2011 13:22:11 +0000

You have learnt how it was said: You must love your neighbour and hate your enemy. But I say this to you: love your enemies and pray for those who persecute you; in this way you will be sons of your Father in heaven, for he causes his sun to rise on bad men as well as good, and his rain to fall on honest and dishonest men alike.

[Ἠκούσατε ὅτι ἐρρέθη, “Ἀγαπήσεις τὸν πλησίον σου” καὶ μισήσεις τὸν ἐχθρόν σου. ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 5: 43-45 (Jesus) [JB (1966)]
(Source)

This passage is paralleled in Luke 6:27-28. "Love your neighbor" comes from Leviticus 19:18.

(Source (Greek)). Alternate translations:

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
[KJV (1611)]

You have heard that it was said, "Love your friends, hate your enemies." But now I tell you: love your enemies and pray for those who persecute you, so that you may become the children of your Father in heaven. For he makes his sun to shine on bad and good people alike, and gives rain to those who do good and to those who do evil.
[GNT (1976)]

You have heard how it was said, You will love your neighbor and hate your enemy. But I say this to you, love your enemies and pray for those who persecute you; so that you may be children of your Father in heaven, for he causes his sun to rise on the bad as well as the good, and sends down rain to fall on the upright and the wicked alike.
[NJB (1985)]

You have heard that it was said, You must love your neighbor and hate your enemy. But I say to you, love your enemies and pray for those who harass you so that you will be acting as children of your Father who is in heaven. He makes the sun rise on both the evil and the good and sends rain on both the righteous and the unrighteous.
[CEB (2011)]

You have heard that it was said, "You shall love your neighbor and hate your enemy." But I say to you: Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven, for he makes his sun rise on the evil and on the good and sends rain on the righteous and on the unrighteous. [NRSV (2021 ed.)]

Stevenson, Robert Louis -- Essay (1888-12), “A Christmas Sermon,” sec. 2, Scribner’s Magazine, Vol. 4

Dave — Thu, 10 Feb 2011 14:38:17 +0000

There is an idea abroad among moral people that they should make their neighbors good. One person I have to make good: myself.

Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1888-12), “A Christmas Sermon,” sec. 2, Scribner’s Magazine, Vol. 4
(Source)

Originally written in the winter of 1887-88. Collected in Across the Plains, ch. 12 (1892).

Bible, Vol. 1. Old Testament -- Book 3. Leviticus 19:17ff (Lev 19:17-18) [tr. NRSV (2021 ed.)]

Dave — Fri, 11 Jun 2010 14:50:47 +0000

You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 3. Leviticus 19:17ff (Lev 19:17-18) [tr. NRSV (2021 ed.)]
(Source)

One of the components of the Greatest Commandments, as outlined by Christ; see Matthew 22:36-40. Alternate translations:

Thou shalt not hate thy brother in thine heart: thou shalt in any wise reason with thy neighbor, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the Lord.
[KJV (1611)]

You must not bear hatred for your brother in your heart. You must openly tell him, your neighbor, of his offence; this way you will not take a sin upon yourself. You must not exact vengeance, nor must you bear a grudge against the children of your people. You must love your neighbor as yourself. I am Yahweh.
[JB (1966)]

Do not bear a grudge against others, but settle your differences with them, so that you will not commit a sin because of them. Do not take revenge on others or continue to hate them, but love your neighbors as you love yourself. I am the Lord.
[GNT (1976)]

You will not harbour hatred for your brother. You will reprove your fellow-countryman firmly and thus avoid burdening yourself with a sin. You will not exact vengeance on, or bear any sort of grudge against, the members of your race, but will love your neighbor as yourself. I am Yahweh.
[NJB (1985)]

You must not hate your fellow Israelite in your heart. Rebuke your fellow Israelite strongly, so you don’t become responsible for his sin. You must not take revenge nor hold a grudge against any of your people; instead, you must love your neighbor as yourself; I am the Lord.
[CEB (2011)]

You shall not hate your kinsfolk in your heart. Reprove your kin but incur no guilt on their account. You shall not take vengeance or bear a grudge against members of your people. Love your fellow [Israelite] as yourself: I am יהוה.
[RJPS (2023 ed.)]

Herbert, George -- Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 141 (1640 ed.)

Dave — Thu, 29 Apr 2010 12:08:28 +0000

Love your neighbour, yet pull not downe your hedge.

George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 141 (1640 ed.)
(Source)

See Matthew.

Bible, Vol. 2. New Testament -- Matthew 22: 36-40 [GNT (1976)]

Dave — Fri, 26 Mar 2010 17:53:40 +0000

“Teacher,” he asked, “which is the greatest commandment in the Law?”
Jesus answered, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the greatest and the most important commandment. The second most important commandment is like it: ‘Love your neighbor as you love yourself.’ The whole Law of Moses and the teachings of the prophets depend on these two commandments.”

[Διδάσκαλε ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ. Ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις κύριον τὸν Θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου. αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. δευτέρα ‹δὲ› ὁμοία αὐτῇ Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 22: 36-40 [GNT (1976)]
(Source)

The two Old Testament verses quoted by Jesus are from Deuteronomy 6:5 and Leviticus 19:18.

This passage is paralleled in Mark 12:28-31 and Luke 10:25-28; in the latter it serves as an introduction to the Parable of the Good Samaritan as to who counts as a "neighbor."

(Source (Greek)). Alternate translations:

Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.
[KJV (1611)]

'Master, which is the greatest commandment of the Law?' Jesus said, 'You must love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and first commandment. The second resembles it: You must love your neighbour as yourself. On these two commandments hang the whole Law, and the Prophets also.'
[JB (1966)]

'Master, which is the greatest commandment of the Law?' Jesus said to him, 'You must love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second resembles it: You must love your neighbour as yourself. On these two commandments hang the whole Law, and the Prophets too.'
[NJB (1985)]

“Teacher, what is the greatest commandment in the Law?”
He replied, “You must love the Lord your God with all your heart, with all your being, and with all your mind. This is the first and greatest commandment. And the second is like it: You must love your neighbor as you love yourself. All the Law and the Prophets depend on these two commands.”
[CEB (2011)]

“Teacher, which is the greatest commandment in the Law?”
Jesus replied: ” ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.”
[NIV (2011 ed.)]

“Teacher, which commandment in the law is the greatest?” He said to him, “ ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the greatest and first commandment. And a second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.”
[NRSV (2021 ed.)]

Bible, Vol. 1. Old Testament -- Book 20. Proverbs 24:17ff (Prov 24:17-18) [tr. RJPS (2023 ed.)]

Dave — Wed, 03 Feb 2010 13:58:42 +0000

If your enemies fall, do not exult;
If they trip, let your heart not rejoice,
Lest GOD see it and be displeased,
And avert God’s wrath from them.

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 20. Proverbs 24:17ff (Prov 24:17-18) [tr. RJPS (2023 ed.)]
(Source)

Alternate translations:

Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
Lest the Lord see it, and it displease him, and he turn away his wrath from him.
[KJV (1611)]

Should your enemy fall, do not rejoice, when he stumbles do not let your heart exult; for fear that at the sight Yahweh will be displeased and turn his anger away from him.
[JB (1966)]

Don't be glad when your enemies meet disaster, and don't rejoice when they stumble. The Lord will know if you are gloating, and he will not like it; and then maybe he won't punish them.
[GNT (1976)]

Should your enemy fall, do not rejoice, when he stumbles do not let your heart exult: for fear that Yahweh will be displeased at the sight and turn his anger away from him.
[NJB (1985)]

When your enemies fall, don’t rejoice.
When they stumble, don’t let your heart be glad,
or the Lord will see it and be displeased,
and he will turn his anger from them.
[CEB (2011)]

Do not rejoice when your enemies fall,
and do not let your heart be glad when they stumble,
lest the Lord see it and be displeased
and turn away his anger from them.
[NRSV (2021 ed.)]

Straczynski, J. Michael "Joe" -- rec.arts.sf.tv.babylon5.moderated, “At The Midpoint (Spoilers for everything)” (7 Apr 1995)

Dave — Fri, 22 Jan 2010 13:09:17 +0000

We have an obligation to one another, responsibilities and trusts. That does not mean we must be pigeons, that we must be exploited. But it does mean that we should look out for one another when and as much as we can; and that we have a personal responsibility for our behavior; and that our behavior has consequences of a very real and profound nature.

J. Michael (Joe) Straczynski (b. 1954) American screenwriter, producer, author [a/k/a "JMS"]
rec.arts.sf.tv.babylon5.moderated, “At The Midpoint (Spoilers for everything)” (7 Apr 1995)
(Source)

Talmud -- (Unreferenced)

Dave — Wed, 17 Jun 2009 13:03:06 +0000

When man appears before the Throne of Judgment, the first question he is asked is not: “Have you believed in God?” or “Have you prayed and observed the ritual?” He is asked: “Have you dealt honorably and faithfully in all your dealings with your fellow man?”

The Talmud (AD 200-500) Collection of Jewish rabbinical writings
(Unreferenced)

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)]

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

Dave — Mon, 27 Apr 2009 18:03:25 +0000

Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.

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

Roosevelt, Franklin Delano -- Speech (1933-03-04), Inaugural Address, Washington, D.C.

Dave — Wed, 03 Dec 2008 10:58:17 +0000

In the field of world policy I would dedicate this Nation to the policy of the good neighbor — the neighbor who resolutely respects himself and, because he does so, respects the rights of others — the neighbor who respects his obligations and respects the sanctity of his agreements in and with a world of neighbors.

Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1933-03-04), Inaugural Address, Washington, D.C.
(Source)

(Source (video); text confirmed)

Ingersoll, Robert Green -- Lecture (1872-01-29), “The Gods,” Fairbury Hall, Fairbury, Illinois

Dave — Fri, 11 Apr 2008 10:45:32 +0000

Reason, Observation and Experience — the Holy Trinity of Science — have taught us that happiness is the only good; that the time to be happy is now, and the way to be happy is to make others so. This is enough for us. In this belief we are content to live and die. If by any possibility the existence of a power superior to, and independent of, nature shall be demonstrated, there will then be time enough to kneel. Until then, let us stand erect.

Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1872-01-29), “The Gods,” Fairbury Hall, Fairbury, Illinois
(Source)

First given on the 135th birthday of Thomas Paine. Collected in The Gods and Other Lectures (1876).

Niebuhr, Reinhold -- The Children of Light and the Children of Darkness, foreward (1944)

Dave — Wed, 19 Sep 2007 10:26:40 +0000

Democracy means, not “I am as good as you are,” but, “You are as good as I am.”

Reinhold Niebuhr (1892-1971) American theologian and clergyman
The Children of Light and the Children of Darkness, foreward (1944)

This quote was difficult to track down. It's quoted everywhere -- but often attributed to Theodore Parker (as I previously did) or James Russell Lowell. I couldn't find, however, any specific citation from either gentleman.

Rev. John Murray Atwood, in his essay "Universalism and Educational Ideas" in 1770-1920 - From Good Luck to Gloucester, ed. Rev. Frederick A Bisbee (1920), writes:

But he who not only feels that he himself has unknown, divine possibilities, but so has his fellow, that democracy means, not I am as good as you are, but you are as good as I am, who seeks as the expression of his own true nature the larger liberty and life for others, is the kind of man essential to construct a new world.

The book is a history of Universalism, which may tie into Theodore Parker's Unitarian career. At any rate, the wording does seem to precede Niebuhr, but lacking a solid citation, I'll leave it with him.

King, Martin Luther -- “I Have a Dream,” speech, Washington, DC (28 Aug 1963)

Dave — Tue, 18 Jan 2005 09:58:51 +0000

I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slaveowners will be able to sit together at the table of brotherhood; that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“I Have a Dream,” speech, Washington, DC (28 Aug 1963)

Van Dyke, Henry -- “The Foot-path to Peace,” Tacoma Times (1 Jan 1904)

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

To be glad of life because it gives you to chance to love and to work and to play and to look up at the stars — to be satisfied with your possessions but not content with yourself until you have made the best of them — to despise nothing in the world except falsehood and meanness, and to fear nothing except cowardice — to be governed by you admirations rather than by your disgusts — to covet nothing that is your neighbors except his kindness of heart and gentleness of manners — to think seldom of your enemies, often of your friends, and every day of Christ; to spend as much time as you can in God’s out-of doors — these are the little guideposts on the foot-path to peace.

Henry Van Dyke (1852-1933) American clergyman and writer
“The Foot-path to Peace,” Tacoma Times (1 Jan 1904)
(Source)

Often shortened to: "Be glad for life because it gives you the chance to love and to work and to look up at the stars."

Talmud -- Babylonian Talmud, Shabbat 31a (Rabbi Hillel)

Dave — Sun, 01 Feb 2004 18:00:00 +0000

What is hateful to you, do not to your neighbor. That is the whole Torah; the rest is commentary. Go and study it.

[d’`alakh sani l’khaverkha la ta`avid. Zo hi kol hatora kulahh, v’idakh peirusha hu: zil g’mor]

The Talmud (AD 200-500) Collection of Jewish rabbinical writings
Babylonian Talmud, Shabbat 31a (Rabbi Hillel)

(Noted elsewhere as tractate Shabbat 30a.) See also the Bible, Matthew 7:12. Alt. Trans.: "What is hateful to thee, do not unto thy fellow; this is the whole law. All the rest is a commentary to this law; go and learn it."

King, Martin Luther -- “On Being a Good Neighbor,” sec. 1, sermon, A Gift of Love (1963)

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

The good neighbor looks beyond the external accidents, and discerns those inner qualities that make all men human and, therefore, brothers.

Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“On Being a Good Neighbor,” sec. 1, sermon, A Gift of Love (1963)
(Source)

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).

Milne, A. A. -- House at Pooh Corner, ch. 9 “Eeyore Finds the Wolery” (1928)

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

You’ve never been to see any of us. You just stay here in this one corner of the Forest waiting for others to come to you. Why don’t you go to them sometimes?

A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
House at Pooh Corner, ch. 9 “Eeyore Finds the Wolery” (1928)
(Source)

Rabbit to Eeyore.

Sometimes paraphrased: "You can't stay in your corner of the Forest waiting for others to come to you. You have to go to them sometimes."

Franklin, Benjamin -- Poor Richard’s Almanack (1755)

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

Be at War with your Vices, at Peace with your Neighbours, and let every New-Year find you a better Man.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard’s Almanack (1755)

More information on this quotation here.

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)]