Cunning is only the mimic of discretion, and may pass upon weak men in the same manner as vivacity is often mistaken for wit, and gravity for wisdom.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-11-17), The Spectator, No. 225
(Source)
Quotations about:
prudence
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Though a man has all other perfections, and wants discretion, he will be of no great consequence in the world; but if he has this single talent in perfection, and but a common share of others, he may do what he pleases in his station of life.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-11-17), The Spectator, No. 225
(Source)
There is something irreverent in the speculation, but perhaps the want of power has more to do with the wise resolutions of age than we are always willing to admit. It would be an instructive experiment to make an old man young again and leave him all his savoir. I scarcely think he would put his money in the Savings Bank after all; I doubt if he would be such an admirable son as we are led to expect; and as for his conduct in love, I believe firmly he would out-Herod Herod, and put the whole of his new compeers to the blush.
It is easy enough to be prudent
When nothing tempts you to stray,
When without or within no voice of sin
Is luring your soul away;
But it’s only a negative virtue
Until it is tried by fire,
And the life that is worth the honour on earth
Is the one that resists desire.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1892), “Worth While,” st. 2, An Erring Woman’s Love
(Source)
Sometimes called "The Man Worth While." Collected again in Poems of Cheer (1910).
It is wise to be sure, but otherwise to be too sure.
Sophie Irene Loeb (1876-1929) Ukrainian-American journalist, activist
Epigrams of Eve, “Wise and Otherwise” (1913)
(Source)
It is by the goodness of God that in our country we have those three unspeakably precious things: freedom of speech, freedom of conscience, and the prudence never to exercise either of them.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, ch. 20, Epigraph (1897)
(Source)
Cited as from Pudd'nhead Wilson's New Calendar. Sometimes misquoted "... never to practice either."
What wouldest thou have me follow? what my enemies think prudent, or what I myself think to be so?
[Que veux-tu que je suive, la prudence de mes ennemis, ou la mienne?]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 8, Usbek to Rustan (1721) [tr. Floyd (1762)]
(Source)
(Source (French)). Alternate translations:What wouldst thou have me pursue; the Prudence of my Enemies, or my own?
[tr. Ozell (1736)]Which would you have me obey -- the petty maxims that guide my enemies, or the dictates of my own free soul?
[tr. Davidson (1891)]Which would you have me accept as a guide, -- the foresight of my enemies or my own?
[tr.https://archive.org/details/persianletters00degoog/page/n52/mode/2up?q=%22accept+as+a+guide%22">Betts (1897)]Would you have me follow my own counsel or that of my enemies?
[tr. Healy (1964)]Ought I to heed my enemies' prudent counsels or my own?
[tr. Mauldon (2008)]Which would you have me follow, Rustan, my own counsel, or that of my enemies?
[tr. MacKenzie (2014)]
I think the gist of the matter is that a saint can live without politeness, and indeed that politeness is incompatible with a saintly character. But the man who is always to be sincere must be free from spite and envy and malice and pettiness. Most of us have a dose of these vices in our composition and therefore have to excerise tact to avoid giving offence. We cannot all be saints, and if saintliness is impossible, we may at least try not to be too disagreeable.
Bertrand Russell (1872-1970) English mathematician and philosopher
Essay (1933-02-01) “On Tact,” New York American
(Source)
It may be prudent in me to act sometimes by other men’s reason; but I can think only by my own.
He is no wise man that will quit a certainty for an uncertainty.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1759-05-19), The Idler, No. 57
(Source)
Quoting his friend, Sophron (Wisdom, Prudence), who prefers old, tested ways to new ones.
The vulgar ignorance of stubborn people makes them prefer contention to truth and utility. Prudent people are on the side of reason, not passion, whether because they foresaw it from the first, or because they improved their position later.
[Vulgaridad de temáticos, no reparar en la verdad, por contradecir, ni en la utilidad, por litigar. El atento siempre está de parte de la razón, no de la pasión, o anticipándose antes o mejorándose después.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 142 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:It is the custome of the head strong to regard neither truth in contradicting; nor profit in disputing. A wise man hath always reason on his side, and never falls into passion. He either prevents or retreats.
[Flesher ed. (1685)]'Tis the common failing of the obstinate that they lose the true by contradicting it, and the useful by quarrelling with it. The sage never places himself on the side of passion but espouses the cause of right, either discovering it first or improving it later.
[tr. Jacobs (1892)]The vulgarity of these clowns, that they observe not the truth, because they lie, nor yet their own interest, because on the wrong side. A heedful man stands always on the side of reason, and never that of passion, either because he foresaw it from the first, or found it better afterwards.
[tr. Fischer (1937)]
Everything one has a right to do is not best to be done.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Memorandum on Colonial Taxation
(Source)
Some Saian mountaineer
Struts today with my shield.
I threw it down by a bush and ran
When the fighting got hot.
Life seemed somehow more precious.
It was a beautiful shield.
I know where I can buy another
Exactly like it, just as round.Archilochus (c. 680-645 BC) Greek lyric poet and mercenary [Ἀρχίλοχος, Archilochos, Arkhilokhus]
Fragment 79 [tr. Davenport (1964)]
(Source)
Fragment from Plutarch, "Laws and Customs of the Lacedaemonians". Alt. trans.:Identified elsewhere as Fragment 6.
- "Let who will boast their courage in the field, / I find but little safety from my shield. / Nature's, not honour's, law we must obey: / This made me cast my useless shield away, / And, by a prudent flight and cunning, save / A life, which valour could not, from the grave. / A better buckler I can soon regain; / But who can get another life again?" [tr. Pulleyn (18th C)]
- "A Saian boasts about the shield which beside a bush / though good armour I unwillingly left behind. / I saved myself, so what do I care about the shield? / To hell with it! I'll get one soon just as good." ["To my shield" (D6, 5W)]
- "I don't give a damn if some Thracian ape struts / Proud of that first-rate shield the bushes got. / Leaving it was hell, but in a tricky spot / I kept my hide intact. Good shields can be bought." [tr. Silverman]
- "Some barbarian is waving my shield, since I was obliged to leave that perfectly good piece of equipment behind under a bush. But I got away, so what does it matter? Life seemed somehow more precious. Let the shield go; I can buy another one equally good." [tr. Lattimore (1955)]
Caution is the eldest child of Wisdom.
Victor Hugo (1802-1885) French writer
(Attributed)
I was unable to find an original citation (in English) for Hugo, but attributions to him were in circulation by 1896 and 1904.
At the same time, the phrase "la Prudence est la fille aînée de la Sagesse" (caution is the eldest daughter of wisdom) also shows up in 1896 as a generic reference, not identified with Hugo. This might either be a French proverb assigned to Hugo as a famous French writer, or a Hugo phrase that became proverbial.
Chance generally favors the prudent.
[Le hasard est ordinairement heureux pour l’homme prudent.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 10 “De l’Ordre et du Hasard, du Bien et du Mal [On Order, Chance, Good, and Evil],” ¶ 24 (1850 ed.) [tr. Attwell (1896), ¶ 147]
(Source)
These are life’s little learning experiences. You know what a learning experience is is one of those things that says, “You know that thing you just did? Don’t do that.”
Be nice to people on your way up because you’ll meet them on your way down.
COUNTESS: Love all, trust a few,
Do wrong to none.William Shakespeare (1564-1616) English dramatist and poet
All’s Well That Ends Well, Act 1, sc. 1, l. 66ff (1.1.66-67)(1602?)
(Source)
Saints can be pure but statesmen must be responsible. As trustees for others, they must defend interests and compromise principles. In politics, practical and prudential judgment must have priority over moral verdicts.
The advice of a father to his son “Beware of entrance to a quarrel, but being in, bear it that the opposed may beware of thee,” is good, and yet not the best. Quarrel not at all. No man resolved to make the most of himself can spare time for personal contention. Still less can he afford to take all the consequences, including the vitiating of his temper and loss of self control. Yield larger things to which you can show no more than equal right; and yield lesser ones, though clearly your own. Better give your path to a dog than be bitten by him in contesting for the right. Even killing the dog would not cure the bite.
To go on with my advice (that is, supposing
You need advice from me): Be careful about
The things you say and the people to whom you say them.
Avoid the man who asks too many questions.
No question but he’ll be a teller of tales;
An ear that eager can’t keep a secret for long,
And once a word slips out it won’t come back.[Protinus ut moneam (si quid monitoris eges tu)
quid de quoque viro et cui dicas, saepe videto,
percontatorem fugito: nam garrulus idem est,
nec retinent patulae commissa fideliter aures,
et semel emissum volat irrevocabile verbum.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 18 “To Lollius,” l. 67ff (1.18.67-71) (20 BC) [tr. Ferry (2001)]
(Source)
(Source (Latin)). Other translations:Further for to admonishe the (If therof thou standst neede)
What, of what men, to whom thou speakest, take ever earnest heede.
A groper after novelties, in any wise do flye.
I warrante the learne this of me the same's a verye pye.
Nor wyde ope eares the thinges of trust can well conceale at all,
And word once scaped, away its gone, and none can it recall.
[tr. Drant (1567)]When thou dost talk of any man, take care
Of whom, to whom, and what thy speeches are.
Shun him that is inquisitive, for he
Will be as guilty of Garrulitie.
And his still gaping ears itch to reveal
What e're his friend intrusts him to conceal.
And 'tis impossible e're to recall
One syllable which we have once let fall.
[tr. A. B.; ed. Brome (1666)]But to advise you, if you want advice,
Take heed of whom you speak, and what it is,
Take heed to whom, avoid the busy Men,
Fly the inquisitive, they'l talk agen,
And tell what you have said, a leaky Ear
Can never hold what it shall chance to hear,
'Twill run all out, and what you once let fall
It flys, and tis impossible to recall.
[tr. Creech (1684)]If my advice regard my claim,
Be tender of another's fame,
And be the man with caution tried.
In whose discretion you confide.
The impertinent be sure to hate;
Who loves to ask, will love to prate.
Ears, that unfold to every tale,
Entrusted secrets ill conceal,
And you shall wish, but wish in vain,
To call the fleeting words again.
[tr. Francis (1747)]But with our sage monitions to proceed,
If peradventure such advice you need --
When of men's characters you speak, beware
Of whom, to whom, and what those speeches are!
Shun the inquisitive: pert fools will prate;
And words once utter'd are recall'd too late.
[tr. Howes (1845)]Moreover, that I may advise you (if in aught you stand in need of an adviser), take great circumspection what you say to any man, and to whom. Avoid an inquisitive impertinent, for such a one is also a tattler, nor do open ears faithfully retain what is intrusted to them; and a word, once sent abroad, flies irrevocably.
[tr. Smart/Buckley (1853)]Well, to proceed; beware, if there is room
For warning, what you mention, and to whom;
Avoid a ceaseless questioner; he burns
To tell the next he talks with what he learns;
Wide ears retain no secrets, and you know
You can't get back a word you once let go.
[tr. Conington (1874)]But with my words of warning to proceed.
If haply you a word of warning need!
Ere of a man you tell a thing, think well
To whom you tell it, also what you tell.
The man that pesters you with questions shun --
Tattlers are dangerous, and he is one.
Wide-gaping ears no secrets can retain.
And words once spoken you woo back in vain.
[tr. Martin (1881)]Further let me advise you, if you need advice, to be careful what you say about anybody and to whom you say it. Avoid a gossip. He is always a tattler; his widespread ears do not keep the secrets committed to them, and a word once spoken never returns.
[tr. Dana/Dana (1911)]To continue my advice, if you need advice in aught — think often of what you say, and of whom, and to whom you say it. Avoid a questioner, for he is also a tattler. Open ears will not keep secrets loyally, and the word once let slip flies beyond recall.
[tr. Fairclough (Loeb) (1926)]If my advice regard may claim,
Be tender of another's fame,
And be the man with caution tried
In whose discretion you confide.
Th' impertinent be sure to hate;
Who loves to ask, will love to prate.
Ears, that unfold to every tale,
Intrusted secrets ill conceal,
And you shall wish, but wish in vain,
To call the fleeting words again.
[tr. Murison (1931); ed. Kramer, Jr. (1936)]Let me give you some more advice -- not that you need it.
Becareful of what you say and to whom and of whom.
Steer clear of inquisitive snoopers: they're usually gossips.
Open ears will nto keep safe what's deposited in them,
And a word once launched on its way cannot be revoked.
[tr. Palmer Bovie (1959)]In case you need some more advice, I offer this:
Be careful what you say and to whom, and about whom.
Run from a curious man; he'll love telling others.
Secrets that you trust to open ears won't be well kept,
and once a word escapes, it flies; you can't recall it.
[tr. Fuchs (1977)]Another word of advice -- if in fact you need an adviser:
watch what you say, and of which man, and to whom you say it.
Have nothing to do with inquisitive people -- they're also gossips.
You cannot rely on ready ears to contain a secret,
And once a word escapes, it flies beyond recall.
[tr. Rudd (2005 ed.)]On with the advice (if you need any advice):
Always think what you say to whom, and of whom.
Avoid the inquisitive: they’re also garrulous,
Flapping ears can’t be trusted to keep a secret,
And once the word’s let slip, it flies beyond recall.
[tr. Kline (2015)]
Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.
[恭而無禮則勞、愼而無禮則葸、勇而無禮則亂、直而無禮則絞。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 8, verse 2 (8.2.1) (6th C. BC – AD 3rd C.) [tr. Legge (1861)]
(Source)
(Source (Chinese)). Brooks (below) believes this text was interpolated into Book 8 at the time that Book 14 was collected. Alternate translations:Without the Proprieties, we have these results: for deferential demeanour, a worried one; for calm attentiveness, awkward bashfulness; for manly conduct, disorderliness; for straightforwardness, perversity.
[tr. Jennings (1895)]Earnestness without judgment becomes pedantry; caution without judgment becomes timidity; courage without judgment leads to crime; uprightness without judgment makes men tyrannical.
[tr. Ku Hung-Ming (1898)]Courtesy uncontrolled by the laws of good taste becomes labored effort, caution uncontrolled becomes timidity, boldness uncontrolled becomes recklessness, and frankness uncontrolled become effrontery.
[tr. Soothill (1910)]Respect without rules of procedure becomes laborious fuss: scrupulosity without rules of procedure, timidity (fear to show the thought); boldness without such rules breeds confusion; directness without rules of procedure becomes rude.
[tr. Pound (1933)]Courtesy not bounded by the prescriptions of ritual becomes tiresome. Caution not bounded by the prescriptions of ritual becomes timidity, daring becomes turbulence, inflexibility becomes harshness.
[tr. Waley (1938)]Not to follow the rites in being modest is annoyance. Not to follow them in exercising care is timidity. Not to follow them in acts of bravery is confusion. Not to follow them in our uprightness is brusqueness.
[tr. Ware (1950)]Unless a man has the spirit of the rites, in being respectful he will wear himself out, in being careful he will become timid, in having courage he will become unruly, and in being forthright he will become intolerant.
[tr. Lau (1979)]If one is courteous but does without ritual, then one dissipates one's energies; if one is cautious but does without ritual, then one becomes timid; if one is bold but does without ritual, then one becomes reckless; if one is forthright but does without ritual, then one becomes rude.
[tr. Dawson (1993)]Without ritual, courtesy is tiresome; without ritual, prudence is timid; without ritual, bravery is quarrelsome; without ritual, frankness is hurtful.
[tr. Leys (1997)]Respectfulness without the rituals becomes laboriousness; discretion without the rituals becomes apprehensiveness; courage without the rituals becomes rebelliousness; straightforwardness without the rituals becomes impetuosity.
[tr. Huang (1997)]One would be tired if one is humble but not polite; One would be week if one is cautious but not polite; One would be foolhardy if one is brave but not polite; One would be caustic if one is frank but not polite.
[tr. Cai/Yu (1998), #190]Deference unmediated by observing ritual propriety [li] is lethargy; caution unmediated by observing ritual propriety is timidity; boldness unmediated by observing ritual propriety is rowdiness; candor unmediated by observing ritual propriety is rudeness.
[tr. Ames/Rosemont (1998)]If he is respectful without propriety, he becomes wearisome. If he is careful without propriety, he becomes finicky. If he is brave without propriety, he becomes disruptive. If he is upright without propriety, he becomes censorious.
[tr. Brooks/Brooks (1998)]Reverence becomes tedium without Ritual, and caution becomes timidity. Without Ritual, courage becomes recklessness, and truth becomes intolerance.
[tr. Hinton (1998)]If you are respectful but lack ritual you will become exasperating; if you are careful but lack ritual you will become timid; if you are courageous but lack ritual you will become unruly; and if you are upright but lack ritual you will become inflexible.
[tr. Slingerland (2003)]Courtesy without ritual becomes labored; caution without ritual becomes timidity; daring without ritual becomes riotousness; directness without ritual becomes obtrusiveness.
[tr. Watson (2007)]Unless a man acts according to the spirit of the rites, in being respectful, he will tire himself out; in being cautious, he will become timid; in being brave, he will become unruly; in being forthright, he will become derisive.
[tr. Chin (2014)]
No occurrences are so unfortunate that the shrewd cannot turn them to some advantage, nor so fortunate that the imprudent cannot turn them to their own disadvantage.
[Il n’y a point d’accidents si malheureux dont les habiles gens ne tirent quelque avantage, ni de si heureux que les imprudents ne puissent tourner à leur préjudice.]François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶59 (1665-1678) [tr. Tancock (1959)]
(Source)
Present in the original 1665 edition. In manuscript, this was originally drafted as:One could say that there are no lucky or unfortunate accidents, because clever people know how to take advantage of bad ones, and the imprudent very often turn the most advantageous harm to themselves.
[On pourrait dire qu’il n’y a point d’heurcux ni de malheureux accidents, parce que les habiles gens savent profiter des mauvais, et que les imprudents tournent bien souvent à leur préjudice les plus avantageux.]
(Source (French)). Alternate translations:It may be affirm'd that either there are not any happy or unhappy accidents, or that all accidents are both happy and unhappy, inasmuch as the prudent know how to make their advantages of the bad, and the imprudent many times turn the most advantageous emergencies to their own prejudice.
[tr. Davies (1669), ¶128]There is no accident so exquisitely unfortunate, but wise Men will make some advantage of it; nor any so entirely fortunate, but Fools may turn it to their own prejudice.
[tr. Stanhope (1694), ¶60]No accidents are so unlucky, but that the prudent may draw some advantage from them: nor are there any so lucky, but what the imprudent may turn to their prejudice.
[pub. Donaldson (1783), ¶8; [ed. Lepoittevin-Lacroix (1797), ¶58]No accidents are so unlucky, but what the prudent may draw some advantages from; nor are there any so lucky, but what the imprudent may turn to their prejudice.
[ed. Carville (1835), ¶5]There are no circumstances, however unfortunate, that clever people do not extract some advantage from; and none, however fortune, that the imprudent cannot turn to their own prejudice.
[ed. Gowens (1851), ¶60]There are no accidents so unfortunate from which skillful men will not draw some advantage, nor so fortunate that foolish men will not turn them to their hurt.
[tr. Bund/Friswell (1871)]A clever man reaps some benefit from the worst catastrophe, and a fool can turn even good luck to his disadvantage.
[tr. Heard (1917)]No event is so disastrous that the adroit cannot derive some benefit from it, nor so auspicious that fools cannot turn it to their detriment.
[tr. Stevens (1939)]There is no accident so disastrous that a clever man cannot derive some profit from it: nor any so fortunate that a fool cannot turn it to his disadvantage.
[tr. FitzGibbon (1957)]There are no experiences so disastrous that thoughtful men cannot derive some profit from them, nor so happy that the thoughtless cannot use them to their harm.
[tr. Kronenberger (1959)]There are no accidents so unfortunate that clever men may not draw some advantage from them, nor so fortunate that imprudent men may not turn them to their own detriment.
[tr. Whichello (2016)]
Virtues, however, we acquire by first exercising them. The same is true with skills, since what we need to learn before doing, we learn by doing; for example, we become builders by building, and lyre-players by playing the lyre. So too we become just by doing just actions, temperate by temperate actions, and courageous by courageous actions.
[τὰς δ’ ἀρετὰς λαμβάνομεν ἐνεργήσαντες πρότερον, ὥσπερ καὶ ἐπὶ τῶν ἄλλων τεχνῶν· ἃ γὰρ δεῖ μαθόντας ποιεῖν, ταῦτα ποιοῦντες μανθάνομεν, οἷον οἰκοδομοῦντες οἰκοδόμοι γίνονται καὶ κιθαρίζοντες κιθαρισταί· οὕτω δὴ καὶ τὰ μὲν δίκαια πράττοντες δίκαιοι γινόμεθα, τὰ δὲ σώφρονα σώφρονες, τὰ δ’ ἀνδρεῖα ἀνδρεῖοι.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 1 (2.1, 1103a.32ff) (c. 325 BC) [tr. Crisp (2000)]
(Source)
(Source (Greek)). Alternate translations:But the Virtues we get by first performing single acts of working, which, again, is the case of other things, as the arts for instance; for what we have to make when we have learned how, these we learn how to make by making: men come to be builders, for instance, by building; harp-players, by playing on the harp: exactly so, by doing just actions we come to be just; by doing the actions of self-mastery we come to be perfected in self-mastery; and by doing brave actions brave.
[tr. Chase (1847)]But the virtues we acquire by previous practice of their acts, exactly as we acquire our knowledge of the various arts. For, in the case of the arts, that which we have to be taught to do, that we learn by doing it. We become masons, for instance, by building; and harpers b y playing upon the harp. And so, in like manner, we become just by doing what is just, temperate by doing what is temperate, and brave by doing what is brave.
[tr. Williams (1869), sec. 23]But the virtues we acquire by first exercising them, as is the case with all the arts, for it is by doing what we ought to do when we have learnt the arts that we learn the arts themselves; we become e.g. builders by building and harpists by playing the harp. Similarly it is by doing just acts that we become just, by doing temperate acts that we become temperate, by doing courageous acts that we become courageous.
[tr. Welldon (1892)]But the virtues we acquire by doing the acts, as is the case with the arts too. We learn an art by doing that which we wish to do when we have learned it; we become builders by building, and harpers by harping. And so by doing just acts we become just, and by doing acts of temperance and courage we become temperate and courageous.
[tr. Peters (1893)]But the virtues we get by first exercising them, as also happens in the case of the arts as well. For the things we have to learn before we can do them, we learn by doing them, e.g. men become builders by building and lyreplayers by playing the lyre; so too we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Ross (1908)]The virtues on the other hand we acquire by first having actually practised them, just as we do the arts. We learn an art or craft by doing the things that we shall have to do when we have learnt it: for instance, men become builders by building houses, harpers by playing on the harp. Similarly we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Rackham (1934), ch. 1, sec. 4]The virtues, by contrast, we acquire by first engaging in the activities, as is also true in the case of the various crafts. For the things we cannot produce without learning to do so are the very ones we learn to produce by producing them -- for example, we become builders by building houses and lyre players by playing the lyre. Similarly, then, we become just people by doing just actions, temperate people by doing temperate actions, and courageous people by doing courageous ones.
[tr. Reeve (1948)]In the case of the virtues, on the other hand, we acquire them as a result of prior activities; and this is like the case of the arts, for that which we are to perform by art after learning, we first learn by performing, e.g., we become builders by building and lyre-players by playing the lyre. Similarly, we become just by doing what is just, temperate by doing what is temperate, and brave by doing brave deeds.
[tr. Apostle (1975)]Virtues, by contrast, we acquire, just as we acquire crafts, by having previously activated them. For we learn a craft by producing the same product that we must produce when we have learned it, becoming builders, for instance, by building and harpists by playing the harp, so also, then, we become just by doing just actions, temperate by doing temperate actions, brave by doing brave actions.
[tr. Irwin/Fine (1995)]For as regards those things we must learn how to do, we learn by doing them -- for example by building houses, people become house builders, and by playing the cithara, they become cithara players. So too, then, by doing just things become just; moderate things, moderate; and courageous things, courageous.
[tr. Bartlett/Collins (2011)]We develop virtues after we have practiced them beforehand, the same way it works with the other arts. For, we learn as we do those very things we need to do once we have learned the art completely. So, for example, men become carpenters by building homes and lyre-players by practicing the lyre. In the same way, we become just by doing just things, prudent by practicing wisdom, and brave by committing brave deeds.
[tr. @sentantiq (2017)]
Education must be based on two things: ethics and prudence; ethics in order to develop your good qualities, prudence to protect you from other people’s bad ones. If you attach too great an importance to goodness, you produce credulous fools; if you’re too prudent, you produce self-serving, scheming rogues.
[L’Éducation doit porter sur deux bases, la morale et la prudence ; la morale, pour appuyer la vertu ; la prudence, pour vous défendre contre les vices d’autrui. En faisant pencher la balance du côté de la morale, vous ne faites que des dupes ou des martyrs; en la faisant pencher de l’autre côté, vous faites des calculateurs égoïstes.]
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)
(Source (French)). Alternate translations:Education must have two foundations -- morality as a support for virtue, prudence as a defence for self against the vices of others. By letting the balance incline to the side of morality, you only make dupes or martyrs; by letting it incline to the other, you make calculating egoists.
[tr. Hutchinson (1902)]Education should rest on the dual support of moral philosophy and prudence, moral philosophy as the stay of virtue, and prudence as a shield against the vice in others. If you tip the scale on the moral side you will produce none but dupes and martyrs, and by tilting it in the other direction you will develop a quality of selfish calculation only.
[tr. Mathers (1926)]Education should be constructed on two bases: morality and prudence. Morality in order to assist virtue, and prudence in order to defend you against the vices of others. In tipping the scales toward morality, you merely produce dupes and martyrs. In tipping it the other way, you produce egotistical schemers.
[tr. Merwin (1969)]Education must have two foundations, morality and carefulness: morality to support virtue; carefulness to defend against others' vices. By inclining this balance to the side of morality, you only make dupes and martyrs; by inclining it to carefulness, you make calculating egoists.
[tr. Siniscalchi (1994)]
In matters of national security emotion is no substitute for intelligence, nor rigidity for prudence. To act coolly, intelligently and prudently in perilous circumstances is the test of a man — and also a nation.
Adlai Stevenson (1900–1965) American diplomat, statesman
Speech (1955-04-11), “New China Policy” (radio address)
(Source)
Good Sense is a Thing all need, few have, and none think they want.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1746 ed.)
(Source)
The first of the four cardinal virtues of the Roman Catholic Church is “prudentia,” which basically means damn good thinking. Christ came to take away our sins, not our minds.
William Sloane Coffin, Jr. (1924-2006) American minister, social activist
Credo, “Faith, Hope, Love” (2004)
(Source)
Prudence operates on life in the same manner as rules on composition: it produces vigilance rather than elevation, rather prevents loss than procures advantage; and often escapes miscarriages but seldom reaches either power or honour. It quenches that ardour of enterprise by which every thing is done that can claim praise or admiration; and represses that generous temerity which often fails and often succeeds. Rules may obviate faults, but can never confer beauties; and prudence keeps life safe, but does not often make it happy.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1759-05-19), The Idler, No. 57
(Source)
Nothing can be done at once hastily and prudently.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], # 557
See Howell (1659).




























