States function as smoothly as they do, because the greater part of the population is not very intelligent, dreads responsibility, and desires nothing better than to be told what to do. Provided the rulers do not interfere with its material comforts and its cherished beliefs, it is perfectly happy to let itself be ruled.
Aldous Huxley (1894-1963) English novelist, essayist and critic
Essay (1927-10), “A Note on Eugenics,” Proper Studies (1927)
(Source)
Huxley was somewhat sympathetic to eugenicist arguments, though pessimistic about addressing them. He used this observation as an argument against eugenic attempts to "improve" humanity, because increasing the "superior" part of the population would disrupt states and society through their increased ambition. The passage continues:The socially efficient and the intellectually gifted are precisely those who are not content to be ruled, but are ambitious either to rule or to live in an anti-social solitude. A state with a population consisting of nothing but these superior people could not hope to last for a year.
An abridged version of the essay appeared in Vanity Fair (1927-10), but did not include this passage.
Quotations about:
servitude
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And if now (but may the immortal gods avert the omen!) that worst of fates shall befall the republic, then, as brave gladiators take care to perish with honor, let us too, who are the chief men of all countries and nations, take care to fall with dignity rather than to live as slaves with ignominy.
[Quodsi iam, quod di omen avertant! fatum extremum rei publicae venit, quod gladiatores nobiles faciunt, ut honeste decumbant, faciamus nos principes orbis terrarum gentiumque omnium, ut cum dignitate potius cadamus quam cum ignominia serviamus.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 3, ch. 14 / sec. 35 (2.14/3.35.3) (44-12-20 BC) [tr. Yonge (1903)]
(Source)
(Source (Latin)). Other translations:But if already -- may the Gods avert the omen! -- the State has been brought to its latest pass, let us, the leaders of the world and of all nations, do what stout gladiators do to die with honour, let us fall with dignity rather than serve with ignominy. [tr. Ker (Loeb) (1926)]If -- may the Gods avert the omen! -- the final episode in the history of the Res publica has arrived, let us behave like champion gladiators: they meet death honorably; let us, who stand foremost in the world and all nations, see to it that we fall with dignity rather than serve with ignominy.
[tr. Manuwald (2007)]But if, may the Gods avert the omen, final fate has come to the State, let us, leaders of the world and all nations, do what noble gladiators do to die with dignity: let us fall on our sword rather than serve with ignominy.
[tr. Wiseman]
Nothing is more detestable than disgrace, nothing more shameful than slavery. We have been born for glory and freedom — let us either hold on to these things or die with dignity.
[Nihil est detestabilius dedecore, nihil foedius servitute. Ad decus et ad libertatem nati sumus; aut haec teneamus aut cum dignitate moriamur.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 3, ch. 14 / sec. 36 (3.14/3.36) (44-12-20 BC) [tr. @sentantiq (2019)]
(Source)
(Source (Latin)). Other translations:Nothing is more detestable than disgrace, nothing fouler than servitude. It is to glory and to liberty we were born; let us either hold fast to these or die with dignity.
[tr. Yonge (1903)]There is nothing more detestable than disgrace; nothing more shameful than slavery. We have been born to glory and to liberty; let us either preserve them or die with dignity.
[tr. Ker (Loeb) (1926)]Nothing is more abominable than disgrace, nothing is uglier than slavery. We were born for honor and freedom: let us either retain them or die with dignity.
[tr. Manuwald (2007)]
He won over the ignorant masses with shows, building projects, largesses, and banquets. His followers he bound to him by rewards, his opponents by an apparent clemency. In short, he succeeded in bringing a free country, partly because of its fear, partly because of its passivity, to an acceptance of servitude.
[Muneribus, monumentis, congiariis, epulis multitudinem imperitam delenierat; suos praemiis, adversarios clementiae specie devinxerat. Quid multa? Attulerat iam liberae civitati partim metu partim patientia consuetudinem serviendi.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 45 / sec. 116 (2.45/2.116) (44-10-24 BC) [tr. Berry (2006)]
(Source)
Talking of Julius Caesar and his ambitions of becoming a king.
(Source (Latin)). Other translations:He had conciliated the ignorant multitude with gladiatorial shows, with the erection of public buildings, with largesses, with feasts; he had bound his own followers to him with rewards, his opponents with a show of clemency; he had already rendered slavery familiar to a free state, partly by fear, partly by patience.
[tr. King (1877)]He had conciliated the ignorant multitude by presents, by monuments, by largesses of food, and by banquets; he had bound his own party to him by rewards, his adversaries by the appearances of clemency. Why need I say much on such a subject? He had already brought a free city, partly by fear, partly by patience, into a habit of slavery.
[tr. Yonge (1903)]He had won the affections of the ignorant populace by means of entertainments, banquets, largesses, and other public benefactions, while he had bound his immediate followers to him by his liberality, his opponents by an appearance of clemency. In a word, he had so revolutionised public feeling, that partly from fear, and partly from acquiescence, a state which prided itself upon its freedom had become accustomed to subjection.
[ed. Harbottle (1906)]By shows, buildings, largesses, banquets he had conciliated the ignorant crowd; his own followers he had bound to him by rewards, his adversaries by a show of clemency: in brief, he had already brought to a free community -- partly by fear, partly by endurance -- a habit of servitude.
[tr. Ker (Loeb) (1926)]He softened up the ignorant masses with games, buildings, gifts and feasts. He bound his followers to himself with rewards, his opponents with the appearance of clemency. Why go on? He brought to a free state acceptance of slavery, partly through fear, partly through familiarity.
[tr. McElduff (2011)]
DISOBEDIENCE, n. The silver lining to the cloud of servitude.
Ambrose Bierce (1842-1914?) American writer and journalist
“Disobedience,” 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 (1882-04-02).
That society is badly arranged which forces nearly all women to be servants.
Henri Barbusse (1873-1935) French novelist, poet, journalist, activist
Light, ch. 23 (1919)
(Source)
A brave people will certainly prefer liberty, accompanied by virtuous poverty, to a depraved and wealthy servitude.
Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
Reflections on the Revolution in France (1790)
If a man has a genuine, sincere, hearty wish to get rid of his liberty, if he is really bent upon becoming a slave, nothing can stop him. And the temptation is to some natures a very great one.
If ye love wealth better than liberty, the tranquility of servitude than the animated contest of freedom — go home from us in peace. We ask not your counsels or arms. Crouch down and lick the hands which feed you. May your chains sit lightly upon you, and may posterity forget that you were our countrymen!
Samuel Adams (1722-1803) American revolutionary, statesman
Speech, State House, Philadelphia (1776-08-01)
(Source)
Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take, but as for me, give me liberty, or give me death!
Few men desire liberty; most men wish only for a just master.
[Namque pauci libertatem, pars magna iustos dominos volunt.]
Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Histories, 4.69.18Alt. trans.:
- "Few men desire freedom, the greater part desire just masters."
- "Only a few prefer liberty, the majority seek nothing more than fair masters."
It is the common fate of the indolent to see their rights become a prey to the active. The condition upon which God hath given liberty to man is eternal vigilance; which condition if he break, servitude is at once the consequence of his crime and the punishment of his guilt.
John Philpot Curran (1750-1817) Irish lawyer and politician
Speech before Privy Council, Dublin (1790-07-10)
(Source)
On the right of election of the Lord Mayor of Dublin. Commonly paraphrases:More discussion (especially regarding attribution to Thomas Jefferson): Eternal vigilance is the price of liberty (Spurious Quotation) | Monticello.
- "Eternal vigilance is the price of liberty."
- "The price of liberty is eternal vigilance."
Peace indeed is both sweet in name and wholesome in reality; but there is all the difference in the world between peace and slavery. Peace is the calmness of freedom, slavery the worst of all evils, to be kept off at the cost not only of war, but even of life itself.
[Et nomen pacis dulce est et ipsa res salutaris; sed inter pacem et servitutem plurimum interest. Pax est tranquilla libertas, servitus postremum malorum omnium, non modo bello sed morte etiam repellendum.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 2, ch. 44 / sec. 113 (2,44/2.113) (44-10-24 BC) [tr. King (1877)]
(Source)
(Source (Latin)). Alternate translations:And the name of peace is sweet, and the thing itself wholesome, but between peace and servitude the difference is great. Peace is tranquil liberty, servitude the last of all evils, one to be repelled, not only by war but even by death.
[tr. Ker (1926)]The name of peace is sweet, the thing itself is most salutary. But between peace and slavery there is a wide difference. Peace is liberty in tranquility; slavery is the worst of all evils, -- to be repelled, if need be, not only by war, but even by death.
[tr. Yonge (1903)]Peace indeed is both sweet in name and wholesome in reality; but there is all the difference between peace and slavery. Peace is the calmness of freedom, slavery the worst of all evils, to be kept off at the cost not only of war, but even of life itself.
[ed. Harbottle (1906)]Even the name of peace is sweet, and peace itself a blessing; but there is all the difference in the world between peace and servitude. Peace is the quiet enjoyment of freedom, whereas servitude is the greatest of all evils, something to be resisted not just with war, but even with death.
[tr. Berry (2006)]There is sweetness in the name of peace, and living in peace is beneficial, but there is a great difference between peace and slavery. Slavery is the worst of all evils and must be driven off by war -- or even by death.
[tr. McElduff (2011)]