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Quotations about punishment
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Common sense is not a gift. It’s a punishment, because you have to deal with everyone who doesn’t have it.
We should take care also that the punishment shall not be out of proportion to the offence, and that some shall not be chastised for the same fault for which others are not even called to account.
[Cavendum est etiam, ne maior poena quam culpa sit, et ne isdem de causis alii plectantur, alii ne appellentur quidem.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 25 (1.25) / sec. 89 (44 BC) [tr. Miller (1913)]
(Source)
(Source (Latin)). Alternate translations:
Diligent care should be taken, in the next place, that the penalty be proportioned to the nature of the crime; and that some do not pass without ever being questioned, while others are punished for the same misdemeanours.
[tr. Cockman (1699)]
Great care too must be taken, that the punishment be not greater than the offence; and that some should not be punished for the same offences, for which others are not called to account.
[tr. McCartney (1798)]
We ought, likewise, to take care that the punishment be proportioned to the offence, and that some be not punished for doing things for which others are not so much as called to account.
[tr. Edmonds (1865)]
Care also must be taken lest the punishment be greater than the fault, and lest for the same cause some be made penally responsible, and others not even called to account.
[tr. Peabody (1883)]
Again, we should never impose a penalty disproportioned to the offence or for the same crime punish one and let another go unchallenged.
[tr. Gardiner (1899)]
We must take care that the punishment is not in excess of the crime, and that it is not inflicted on some only while others equally guilty are not even brought to trial.
[ed. Harbottle (1906)]
One should also be careful that the punishment does not surpass the crime and that some people receive beatings while others do not even receive a reprimand.
[tr. Edinger (1974)]
He that has light within his own clear breast
May sit i’th center, and enjoy bright day,
But he that hides a dark soul, and foul thoughts
Benighted walks under the mid-day sun;
Himself is his own dungeon.John Milton (1608-1674) English poet
A Mask Presented at Ludlow Castle, ll. 380-84 (1634)
(Source)
The title was changed to Comus for the 1737 stage version.
Then forth they led Melanthius, and began
Their bloody work; they lopp’d away the man,
Morsel for dogs! then trimm’d with brazen shears
The wretch, and shorten’d of his nose and ears;
His hands and feet last felt the cruel steel:
He roar’d, and torments gave his soul to hell.
They wash, and to Ulysses take their way:
So ends the bloody business of the day.[ἐκ δὲ Μελάνθιον ἦγον ἀνὰ πρόθυρόν τε καὶ αὐλήν:
475τοῦ δ᾽ ἀπὸ μὲν ῥῖνάς τε καὶ οὔατα νηλέϊ χαλκῷ
τάμνον, μήδεά τ᾽ ἐξέρυσαν, κυσὶν ὠμὰ δάσασθαι,
χεῖράς τ᾽ ἠδὲ πόδας κόπτον κεκοτηότι θυμῷ.
οἱ μὲν ἔπειτ᾽ ἀπονιψάμενοι χεῖράς τε πόδας τε
εἰς Ὀδυσῆα δόμονδε κίον, τετέλεστο δὲ ἔργον.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 22, l. 474ff (22.474) (c. 700 BC) [tr. Pope (1725)]
(Source)
Telemachus and company executing the treacherous goatherd, Melanthius, the last of the deaths on Odysseus' homecoming. (Source (Greek)). Alternate translations:
Then fetch’d they down Melanthius, to fulfill
The equal execution; which was done
In portal of the hall, and thus begun:
They first slit both his nostrils, cropp’d each ear,
His members tugg’d off, which the dogs did tear
And chop up bleeding sweet; and, while red-hot
The vice-abhorring blood was, off they smote
His hands and feet; and there that work had end.
Then wash’d they hands and feet that blood had stain’d,
And took the house again.
[tr. Chapman (1616)]
Then down they dragg’d Melantheus, and his nose
And ears with cruel steel from ’s head they tear,
And brake his arms and legs with many blows,
And to the dogs to eat they throw his gear.
Their work now done, they wash’d their hands and feet,
And to Ulysses in the hall they went,
[tr. Hobbes (1675), l. 417]
And now through vestibule and hall
They led Melanthius forth. With ruthless steel
They pared away his ears and nose, pluck’d forth
His parts of shame, destin’d to feed the dogs,
And, still indignant, lopp’d his hands and feet.
Then, laving each his feet and hands, they sought
Again Ulysses; all their work was done,
[tr. Cowper (1792), l. 548ff]
Then to the courtyard they Melanthius draw,
Lop with knife his nose and ears, and cast
His manhood to the dogs, to eat up raw,
And his limbs dock with iron -- for so vast
Burned the grim wrath within them. At the last,
Washed in pure water, and with hands and feet
Clean from the red gore, to the king they passed;
And all was over, and the work complete.
[tr. Worsley (1861), st. 57]
Then dragged they Melanthius forth to the porch and courtyard:
From him nose and ears with the ruthless brass
They sheared: and threw his manhood to the dogs:
And chopped off his hands and feet in vengeful rage!
This done, they washed their hands and feet; and hied
To Odysseus int he house: and the work was done.
[tr. Bigge-Wither (1869)]
Melantius
Was through the corridor and hall led out.
The armed men his nostrils and his ears
With pitiless blade excis'd: his very groin
Was to the rav'nous maw of hounds laid bare;
And both his hands and feet, -- so hotly raged
Avenging wrath! -- were from his body hewn.
Telemachus, at length, and both the herds
When they their hands and feet by blood defil'd
Had in ablusion cleans'd, the house regain'd
And there Ulysses join'd. The work had now
Its full completion reach'd.
[tr. Musgrave (1869), l. 755ff]
Then they led out Melanthius through the doorway and the court, and cut off his nostrils and his ears with the pitiless sword, and drew forth his vitals for the dogs to devour raw, and cut off his hands and feet in their cruel anger. Thereafter they washed their hands and feet, and went into the house to Odysseus, and all the adventure was over.
[tr. Butcher/Lang (1879)]
Then did they bring Melanthius through the port and into the court,
And they cropped with the ruthless brass the ears and the nose from his face,
And drew out his privy parts for the dogs to eat raw in the place,
And hewed off his hands and his feet in their fierce and fell intent.
Then their hands and their feet they washed, and into the house they went,
And came unto Odysseus, and done was the work of the day.
[tr. Morris (1887)]
Then forth they led Melanthius across the porch and yard. With ruthless sword they lopped off his nose and and ears, pulled out his bowels to be eaten raw by dogs, and in their rage cut off his hands and feet. Afterwards, washing clean their own hands and their feet, they went to meet Odysseus in the house, and all the work was done.
[tr. Palmer (1891)]
As for Melanthius, they took him through the cloister into the inner court. There they cut off his nose and his ears; they drew out his vitals and gave them to the dogs raw, and then in their fury they cut off his hands and his feet. When they had done this they washed their hands and feet and went back into the house, for all was now over.
[tr. Butler (1898)]
As for Melanthios, they took him through the room into the inner court. There they cut off his nose and his ears; they drew out his vitals and gave them to the dogs raw, and then in their fury they cut off his hands and his feet. When they had done this they washed their hands and feet and went back into the house, for all was now over.
[tr. Butler (1898), rev. Power/Nagy]
Then forth they led Melanthius through the doorway and the court, and cut off his nostrils and his ears with the pitiless bronze, and drew out his vitals for the dogs to eat raw, and cut off his hands and his feet in their furious wrath. Thereafter they washed their hands and feet, and went into the house to Odysseus, and the work was done.
[tr. Murray (1919)]
Melanthius they dragged through the entry and the court, sliced his nose and ears with their cruel swords and tore out his privates, which they fed raw to the dogs. Their spite made them also cut off his hands and feet, after which they rinsed their own feet and hands and rejoined Odysseus in the house, all their achievement perfected.
[tr. Lawrence (1932)]
Next Melanthius was dragged out across the court and through the gate. There with a sharp knife they sliced his nose and ears off; they ripped away his privy parts as raw meat for the dogs, and in their fury they lopped off his hands and feet. Then, after washing their own hands and feet, they went back indoors to Odysseus and the business was finished.
[tr. Rieu (1946)]
From the storeroom to the court they brought Melanthios, chopped with swords to cut his nose and ears off, pulled off his genitals to feed the dogs and raging hacked his hands and feet away. As their own hands and feet called for a washing, they went indoors to Odysseus again. Their work was done.
[tr. Fitzgerald (1961)]
They took Melanthios along the porch and the courtyard.
They cut off, with the pitiless bronze, his nose and his ears,
tore off his private parts and gave them to the dogs to feed on
raw, and lopped off his hands and feet, in fury of anger.
Then, after they had washed their own hands and feet clean,
they went into the house of Odysseus. Their work was ended.
[tr. Lattimore (1965)]
Melanthius was led outside the door into the court; with savage bronze they hacked off both his ears and nose, cut off his genitals -- a raw meal for the dogs -- and then, with frenzied hearts, hacked off his hands and feet. Their work complete, as soon as they had washed their hands and feet, again they joined Odysseus in the house.
[tr. Mandelbaum (1990)]
Melanthius?
They hauled him out through the doorway, into the court,
lopped his nose and ears with a ruthless knife,
tore his genitals out for the dogs to eat raw
and in manic fury hacked off hands and feet. Then,
once they'd washed their own hands and feet,
they went inside again to join Odysseus.
Their work was done with now.
[tr. Fagles (1996)]
Then they brought Melanthius outside,
And in their fury they sliced off
His nose and ears with cold bronze
And pulled his genitals out by the root --
Raw meat for the dogs -- and chopped off
His hands and feet. This done,
They washed their own hands and feet
And went back into their master's great hall.
[tr. Lombardo (2000), l. 498ff]
Leading Melánthios out to the portico, then to the courtyard,
there with the pitiless bronze they cut off his nose and his ears, then
tore out his privates and gave them raw to the dogs to be eaten,
also chopped off his hands and his feet in the wrath of their spirits.
Finally, when they had cleansed their hands and their feet of the carnage,
they went into the house of Odysseus; the labor was finished.
[tr. Merrill (2002)]
Next they dragged Melanthius out through the hall entrance and across the court. There with a pitiless knife they sliced his nose and ears off; they ripped away his genitals as raw meat for the dogs, and in their fury they lopped off his hands and feet. Then, after washing their own hands and feet, they went back indoors to Odysseus and the business was finished.
[tr. DCH Rieu (2002)]
Then they dragged Melanthius out through the door into the yard, and with the pitiless bronze sliced off his nose and ears, tore away his genitals to be raw meat for the dogs to eat, and in their raging fury lopped off his hands and feet as well. After this they scoured the gore from their hands and feet, and went into the house to meet Odysseus, their work done.
[tr. Verity (2016)]
Then the men took Melanthius outside and with curved bronze cut off his nose and ears and ripped away his genitals, to feed raw to the dogs. Still full of rage, they chopped his hands and feet off. Then they washed their own, and they went back inside.
[tr. Wilson (2017)]
Then they brought out Melanthios, ripped out his genitals and fed them to the dogs, and cut off all his extremities. That done, they washed off their hands and feet, and went back in. The work was done.
[tr. Green (2018)]
Then they brought Melanthius out through the doorway
into the yard. With pitiless bronze they sliced off
his nose and ears, then ripped off his cock and balls
as raw meat for dogs to eat, and in their fury
hacked off his hands and feet. After they’d done that,
they washed their hands and feet and went inside the house,
returning to Odysseus. Their work was finished.
[tr. Johnston (2019), l. 586ff]
Once we have labeled someone as “evil” there is often no limit to the cruelty and violence we can feel justified in administering to him ….
Nothing predicts future behavior as much as past impunity.
Darius Rejali (b. c. 1959) Iranian-American academic, political scientist
In Jane Mayer, “Torture and the Truth,” New Yorker (14 Dec 2014)
(Source)
Out of instinct for self-preservation, and logically enough, [the mind] asks, “If it is a good and holy thing to be punished, must it not also be a good and holy thing to punish?” It answers that it is; and our earth becomes the hell it is. Thus we human beings plant in ourselves the perennial blossom of cruelty — the conviction that if we hurt other people we are doing good to ourselves and to life in general.
Rebecca West (1892-1983) British author, journalist, literary critic, travel writer [pseud. for Cicily Isabel Fairfield]
“Pleasure Be Your Guide,” The Nation, “Living Philosophies” series #10 (25 Feb 1939)
(Source)
Adapted into Clifton Fadiman, I Believe: The Personal Philosophies of Certain Eminent Men and Women of Our Time (1952).
The recklessness of their ways destroyed them all.
[Αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο.]
Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 1, l. 7ff (1.7) (c. 700 BC) [tr. Fagles (1996)]
(Source)
Original Greek. Alternate translations:
- "O men unwise, / They perish’d by their own impieties!" [tr. Chapman (1616)]
- "They lost themselves by their own insolence." [tr. Hobbes (1675), l. 9]
- "They perish’d self-destroy’d / By their own fault." [tr. Cowper (1792)]
- "For they were slain in their own foolishness." [tr. Worsley (1861), st. 2]
- "Destin'd as they were / In their mad arrogance to perish; fools!" [tr. Musgrave (1869)]
- "For they in their own wilful folly perished." [tr. Bigge-Wither (1869)]
- "For through the blindness of their own hearts they perished." [tr. Butcher/Lang (1879)]
- "They died of their own souls' folly." [tr. Morris (1887)]
- "For through their own perversity they perished." [tr. Palmer (1891)]
- "For they perished through their own sheer folly." [tr. Butler (1898)]
- "For they perished through their own deeds of sheer recklessness." [tr. Butler (1898), rev. Kim/McCray/Nagy/Power (2018)]
- "For through their own blind folly they perished." [tr. Murray (1919)]
- "For their own recklessness destroyed them all." [tr. Fitzgerald (1961)]
- "They were destroyed by their own wild recklessness, / fools." [tr. Lattimore (1965)]
- "Fools, they foiled themselves." [tr. Mendelbaum (1990)]
- "By their own mad recklessness they were brought to destruction, childish fools." [tr. Merrill (2002)]
- "It was their own transgression that brought them to their doom." [tr. DCH Rieu (2002)]
- "It was through their own blind recklessness that they perished, / the fools." [tr. Green (2018)]
- "They all died from their own stupidity, the fools." [tr. Johnston (2019)]
A society which reverences the attainment of riches as the supreme felicity will naturally be disposed to regard the poor as damned in the next world, if only to justify making their life a hell in this.
R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney]
Religion and the Rise of Capitalism, ch. 4: The Puritan Movement, sec. 4 “The New Medicine for Poverty” (1926)
(Source)
Originally delivered as Holland Lectures, Kings College (Feb-Mar 1922).
Wisdom is by far the greatest part of joy,
and reverence toward the gods must be safeguarded.
The mighty words of the proud are paid in full
with mighty blows of fate, and at long last
those blows will teach us wisdom.[πολλῷ τὸ φρονεῖν εὐδαιμονίας
πρῶτον ὑπάρχει. χρὴ δὲ τά γ᾽ εἰς θεοὺς
μηδὲν ἀσεπτεῖν. μεγάλοι δὲ λόγοι
μεγάλας πληγὰς τῶν ὑπεραύχων
ἀποτίσαντες
γήρᾳ τὸ φρονεῖν ἐδίδαξαν.]Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 1348ff [Chorus] (441 BC) [tr. Fagles (1982), l. 1466ff]
(Source)
Final lines of the play. Original Greek. Alternate translations:
Wisdom is first of the gifts of good fortune:
'Tis a duty, to be sure, the rites of the Gods
Duly to honor: but words without measure, the
Fruit of vain-glory, in woes without number their
Recompense finding,
Have lesson'd the agéd in wisdom.
[tr. Donaldson (1848)]
Of happiness the chiefest part
Is a wise heart:
And to defraud the gods in aught
With peril's fraught.
Swelling words of high-flown might
Mightily the gods do smite.
Chastisement for errors past
Wisdom brings to age at last.
[tr. Storr (1859)]
Wise conduct hath command of happiness
Before all else, and piety to Heaven
Must be preserved. High boastings of the proud
Bring sorrow to the height to punish pride: --
A lesson men shall learn when they are old.
[tr. Campbell (1873)]
Wisdom is provided as the chief part of happiness, and our dealings with the gods must be in no way unholy. The great words of arrogant men have to make repayment with great blows, and in old age teach wisdom.
[tr. Jebb (1891)]
Wisdom alone is man's true happiness.
We are not to dispute the will of heaven;
For ever are the boastings of the proud
By the just gods repaid, and man at last
Is taught to fear their anger and be wise.
[tr. Werner (1892)]
Wisdom is the supreme part of happiness; and reverence towards the gods must be inviolate. Great words of prideful men are ever punished with great blows, and, in old age, teach the chastened to be wise.
[tr. Jebb (1917)]
There is no happiness where there is no wisdom;
No wisdom but in submission to the gods.
Big words are always punished
And proud men in old age learn to be wise.
[tr. Fitts/Fitzgerald (1939), l. 1039ff]
Of happiness the crown
And chiefest part
Is wisdom, and to hold
The gods in awe.
This is the law
That, seeing the stricken heart
Of pride brought down,
We learn when we are old.
[tr. Watling (1947), Exodos, l. 1027ff]
Our happiness depends
on wisdom all the way.
The gods must have their due.
Great words by men of pride
bring greater blows upon them.
So wisdom comes to the old.
[tr. Wyckoff (1954)]
Of happiness, far the greatest part is wisdom,
and reverence towards the gods.
Proud words of arrogant man, in the end,
Meet punishment, great as his pride was great,
Till at last he is schooled in wisdom.
[tr. Kitto (1962)]
Wisdom is supreme for a blessed life,
And reference for the gods
Must never cease. Great words, sprung from arrogance.
Are punished by great blows.
So it is one learns, in old age, to be wise.
[tr. Woodruff (2001)]
By far is having sense the first part
of happiness. One must not act impiously toward
what pertains to gods. Big words
of boasting men,
paid for by big blows,
teach having sense in old age.
[tr. Tyrell/Bennett (2002)]
The most important thing in man’s happiness is good judgement and he must not treat with disdain the works of the gods.
The arrogant pay for their big proud words with great downfalls and it’s only then, in their old age that they gain wisdom!
[tr. Theodoridis (2004)]
The most important part of true success
is wisdom -- not to act impiously
towards the gods, for boasts of arrogant men
bring on great blows of punishment --
so in old age men can discover wisdom.
[tr. Johnston (2005)]
Knowledge truly is by far the most important part of happiness, but one must neglect nothing that the gods demand. Great words of the over-proud balanced by great falls taught us knowledge in our old age.
[tr. Thomas (2005)]
To those who wish to punish others — or at least to see them punished, if the avengers are too cowardly to take matters into their own hands — the belief in a fiery, hideous hell appears to be a great source of comfort.
Steve Allen (1922-2000) American composer, entertainer, and wit.
Steve Allen on the Bible, Religion, and Morality, “Hell” (1990)
(Source)
I was a model child. It was the teacher’s mistake I am sure. The box was drawn on the blackboard and the names of misbehaving children were written in it. As I adored my teacher, Miss Smith, I was destroyed to see my name appear. This was just the first of the many humiliations of my youth that I’ve tried to revenge through my writing. I have never fully exorcised shames that struck me to the heart as a child except through written violence, shadowy caricature, and dark jokes.
Louise Erdrich (b. 1954) American author, poet
Interview with Lisa Halliday, “The Art of Fiction” #208, The Paris Review (Winter 2010)
(Source)
On the inspiration behind Dot Adare's 1st Grade teacher putting her into the "naughty box" in The Beet Queen (1986).
No punishment has ever possessed enough power of deterrence to prevent the commission of crimes. On the contrary, whatever the punishment, once a specific crime has appeared for the first time, its reappearance is more likely than its initial emergence could ever have been.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
Eichmann in Jerusalem: A Report on the Banality of Evil, Epilogue (1963)
(Source)
Where does discipline end? Where does cruelty begin? Somewhere between these, thousands of children inhabit a voiceless hell.
[Où finit la correction? Où commence le martyre? Dans l’entre-deux, des milliers d’enfants peuplent un enfer qui ne fait pas de bruit.]
Ill doers in the end shall ill receive.
[Chi mal opra, male al fine aspetta.]
Ludovico Ariosto (1474-1533) Italian poet
Orlando Furioso, Canto 37, st. 106, l. 6 (1532) [tr. Rose (1831)]
(Source)
Satchelmouth was by no means averse to the finger-foxtrot and the skull fandango, but he’d never murdered anyone, at least on purpose. Satchelmouth had been made aware that he had a soul and, though it had a few holes in it and was a little ragged around the edges, he cherished the hope that some day the god Reg would find him a place in a celestial combo. You didn’t get the best gigs if you were a murderer. You probably had to play the viola.
Don’t flang him off the bluff, boys. Tain’t christian.
If you’ve lived a bad life, they send you to Hell. But if you’ve been truly wicked, they give you a tour of Heaven first.
To conceive that compulsion and punishment are the proper means of reformation, is the sentiment of a barbarian; civilisation and science are calculated to explode so ferocious an idea. It was once universally admitted and approved; it is now necessarily upon the decline. Punishment must either ultimately succeed in imposing the sentiments it is employed to inculcate, upon the mind of the sufferer, or it must forcibly alienate him against them. The last of these can never be the intention of its employer, or have a tendency to justify its application. […] Yet to alienate the mind of the sufferer, from the individual that punishes, and from the sentiments he entertains, is perhaps the most common effect of punishment.
William Godwin (1756-1836) English journalist, political philosopher, novelist
Enquiry Concerning Political Justice, Vol. 2, bk. 7, ch. 5 (1793)
(Source)
No free man shall be taken or imprisoned or dispossessed, or outlawed or exiled, or in any way destroyed, nor will we go upon him, no will we send against him except by the lawful judgement of his peers or by the law of the land.
There is only one question which really matters: why do bad things happen to good people?
Don’t threaten a child; either punish or forgive him.
Steal money, you’re sent to prison; steal a country, you’re made a king.
I think Hell is something you carry around with you, not somewhere you go.
For de little stealin’ dey gits you in jail soon or late. For de big stealin’ dey makes you Emperor and puts you in de Hall o’ Fame when you croaks.
And from your policy do not wholly banish fear,
For what man living, freed from fear, will still be just?
You have heard the story, haven’t you, about the man who was tarred and feathered and carried out of town on a rail? A man in the crowd asked him how he liked it. His reply was that if it was not for the honor of the thing, he would much rather walk.
“You are fettered,” said Scrooge, trembling. “Tell me why?”
“I wear the chain I forged in life,” replied the Ghost. “I made it link by link, and yard by yard; I girded it on of my own free will, and of my own free will I wore it.”
Whatsoever a man soweth, that shall he also reap.
The men who convey, and those who listen to calumnies, should, if I could have my way, all hang, the tale-bearers by their tongues, the listeners by their ears.
The common interests
of states and individuals alike demand
that good and evil receive their just rewards.
Use every man after his desert, and who should ‘scape whipping?
William Shakespeare (1564-1616) English dramatist and poet
Hamlet, Act 2, sc. 2, l. 555ff [Hamlet] (c. 1600)
(Source)
“Even if some details of dogma aren’t true — or even all of ’em — think what a consolation religion and the church are to weak humanity!”
“Are they? I wonder! Don’t cheerful agnostics, who know they are going to die dead, worry much less than good Baptists, who worry lest their sons and cousins and sweethearts fail to get into the Baptist heaven — or what is even worse, who wonder if they may not have guessed wrong — if God may not be a Catholic, maybe, or a Mormon or Seventh-day Adventist instead of a Baptist, and then they’ll go to hell themselves. Consolation? No!”
The coldest depth of Hell is reserved for people who abandon kittens.
The honest Man takes Pains, and then enjoys Pleasures;
the Knave takes Pleasure, and then suffers Pains.
What has occurred in this case must ever recur in similar cases. Human nature will not change. In any future great national trial, compared with the men of this, we shall have as weak and as strong, as silly and as wise, as bad and as good. Let us, therefore, study the incidents of this, as philosophy to learn wisdom from, and none of them as wrongs to be revenged.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech, Washington, DC (10 Nov 1964)
(Source)
When the gods wish to punish us, they answer our prayers.
One of the oldest Russian proverbs remains as inexorably true in modern America: “No one is hanged who has money in his pocket.” Or, one might say, capital punishment is only for those without capital.
Mistrust all in whom the urge to punish is strong!
To spare the guilty is to injure the innocent.
Wherever a Knave is not punished, an honest Man is laugh’d at.
George Savile, Marquis of Halifax (1633-1695) English politician and essayist
“Of Punishment,” Political, Moral, and Miscellaneous Thoughts and Reflections (1750)
(Source)
I hear much of People’s calling out to punish the Guilty, but very few are concern’d to clear the Innocent.
The gods had condemned Sisyphus to ceaselessly rolling a rock to the top of a mountain, whence the stone would fall back of its own weight. They had thought with some reason that there is no more dreadful punishment than futile and hopeless labor.
Albert Camus (1913-1960) Algerian-French novelist, essayist, playwright
“The Myth of Sisyphus”, The Myth of Sisyphus (1942)
(Source)
It is an open question whether any behavior based on fear of eternal punishment can be regarded as ethical or should be regarded as merely cowardly.
If a kid asks where rain comes from, I think a cute thing to tell him is “God is crying.” And if he asks why God is crying, another cute thing to tell him is “Probably because of something you did.”
What do you tell a man with two black eyes? Nothing, he’s already been told twice.
Passion and anger are the causes of acts of revenge. But there is a difference between revenge and punishment; the latter is inflicted in the interest of the sufferer, the former in the interest of him who inflicts it, that he may obtain satisfaction.
[διὰ θυμὸν δὲ καὶ ὀργὴν τὰ τιμωρητικά. διαφέρει δὲ τιμωρία καὶ κόλασις: ἡ μὲν γὰρ κόλασις τοῦ πάσχοντος ἕνεκά ἐστιν, ἡ δὲ τιμωρία τοῦ ποιοῦντος, ἵνα πληρωθῇ.]
Aristotle (384-322 BC) Greek philosopher
Rhetoric [Ῥητορική; Ars Rhetorica], Book 1, ch. 10, sec. 16-17 (1.10.16) / 1369b (350 BC) [tr. Roberts (1924)]
(Source)
(Source (Greek)). Alternate translations:
In feeling and anger originate acts of revenge. Now punishment and revenge differ; for punishment is inflicted for the sake of him that suffers it; but revenge for the sake of him that deals it, in order that he may be satisfied.
[Source (1847)]
Through the medium of anger and excited feeling arise acts of vengeance. Now, between revenge and punishment there is a difference; for punishment is for the sake of the sufferer, but revenge for that of the person inflicting it, in order that he may be satiated.
[tr. Buckley (1850)]
The acts done through passion and anger are acts of retribution. There is a difference between retribution and chastisement; chastisement being inflicted for the sake of the patient, retribution for the satisfaction of the agent.
[tr. Jebb (1873)]
Passion and anger are the causes of acts of revenge. But there is a difference between revenge and punishment; the latter is inflicted in the interest of the sufferer, the former in the interest of him who inflicts it, that he may obtain satisfaction.
[tr. Freese (1926)]
Passion and anger are responsible for acts of retaliation. Retaliation and punishment are different: one punishes for the sake of the person being punished, but one retaliates for one's own sake, to obtain satisfaction.
[tr. Bartlett (2019)]
The trouble ain’t that there is too many fools, but that the lightning ain’t distributed right.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Attributed)
(Source)
Found in Merle Johnson, More Maxims of Mark (1927), and generally considered authentic.
The God of Hell should be held in loathing, contempt and scorn. A God who threatens eternal pain should be hated, not loved — cursed, not worshiped. A heaven presided over by such a God must be below the lowest hell. I want no part in any heaven in which the saved, the ransomed and redeemed will drown with shouts of joy the cries and sobs of hell — in which happiness will forget misery, where the tears of the lost only increase laughter and double bliss.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“The Great Infidels” (1881)
(Source)
If God made us, he will not destroy us. Infinite wisdom never made a poor investment, Upon all the works of an infinite God, a dividend must finally be declared. Why should God make failures? Why should he waste material? Why should he not correct his mistakes, instead of damning them? The pulpit has cast a shadow over even the cradle. The doctrine of endless punishment has covered the cheeks of this world with tears. I despise it, and I deny it.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“What Must We Do To Be Saved?” Sec. 1 (1880)
(Source)
The degree of civilization in a society can be judged by entering its prisons.
Sometimes cited to Dostoyevsky’s The House of the Dead (1862) [tr. Garnett (1957)], which is a semi-autobiographical work about a Siberian prison camp, but the quotation cannot be found there.
I attacked the doctrine of eternal pain. I hold it in infinite and utter abhorrence. And if there be a God in this universe who made a hell; if there be a God in this universe who denies to any human being the right of reformation, then that God is not good, that God is not just, and the future of man is infinitely dark. I despise that doctrine, and I have done what little I could to get that horror from the cradle, that horror from the hearts of mothers, that horror from the hearts of husbands and fathers, and sons, and brothers, and sisters. It is a doctrine that turns to ashes all the humanities of life and all the hopes of mankind. I despise it.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“Reply to Rev. Drs. Thomas and Lorimer,” speech, Chicago (26 Nov 1882)
(Source)
Morality turns on whether the pleasure precedes or follows the pain. Thus it is immoral to get drunk because the headache comes after the drinking. But if the headache came first and the drunkenness afterwards, it would be moral to get drunk.
Samuel Butler (1835-1902) English novelist, satirist, scholar
The Note-Books of Samuel Butler, “Morality” (1912)
Full text.
Is it necessary that Heaven should borrow its light from the glare of Hell? Infinite punishment is infinite cruelty, endless injustice, immortal meanness. To worship an eternal gaoler hardens, debases, and pollutes even the vilest soul. While there is one sad and breaking heart in the universe, no good being can be perfectly happy.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“The Great Infidels” (1881)
(Source)