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)]
Quotations about:
social contract
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
The other part of it is [the belief that] if we just totally opened our souls to one another, we would love one another and get along. This trivializes the fact that people have deep and legitimately-held differences. People think, mistakenly, that etiquette means you have to suppress your differences. On the contrary, etiquette is what enables you to deal with them; it gives you a set of rules. On the floor of the Congress, you don’t say, “You’re a jerk and a crook”; you say, “I’m afraid the distinguished gentleman is mistaken about so and so.” Those are the things that enable you to settle your differences, to bring them out in the open. Everything else just starts battles.
Judith Martin (b. 1938) American author, journalist [a.k.a. Miss Manners]
“Polite Company: A Chat with Judith Martin About Etiquette,” interview with Hara Estroff Marano, Psychology Today (1 Mar 1998)
(Source)
But since, as Plato has admirably expressed it, we are not born for ourselves alone, but our country claims a share of our being, and our friends a share; and since, as the Stoics hold, everything that the earth produces is created for man’s use; and as men, too, are born for the sake of men, that they may be able mutually to help one another; in this direction we ought to follow Nature as our guide, to contribute to the general good by an interchange of acts of kindness, by giving and receiving, and thus by our skill, our industry, and our talents to cement human society more closely together, man to man.
[Sed quoniam, ut praeclare scriptum est a Platone, non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici, atque, ut placet Stoicis, quae in terris gignantur, ad usum hominum omnia creari, homines autem hominum causa esse generatos, ut ipsi inter se aliis alii prodesse possent, in hoc naturam debemus ducem sequi, communes utilitates in medium afferre mutatione officiorum, dando accipiendo, tum artibus, tum opera, tum facultatibus devincire hominum inter homines societatem.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 7 (1.7) / sec. 22 (44 BC) [tr. Miller (1913)]
(Source)
Original Latin. Referring to Plato, Epistle 9, to Archytas: "No one of us exists for himself alone, but one share of our existence belongs to our country, another to our parents, a third to the rest of our friends, while a great part is given over to those needs of the hour with which our life is beset." [tr. Bury (1966)]
Alternate translations:
"But seeing (as is excellently said by Plato) we are not born for ourselves alone; but that our native country, our friends and relations, have a just claim and title to some part of us;" and seeing whatsoever is created on earth was merely designed (as the Stoics will have it) for the service of men; and men themselves for the service, good, and assistance of one another; we certainly in this should be followers of Nature, and second her intentions; and by producing all that lies within the reach of our power for the general interest, by mutually giving and receiving good turns, by our knowledge, industry, riches, or other means, should endeavour to keep up that love and society, that should be amongst men.
[tr. Cockman (1699)]
But, according to the excellent observation of Plato, "since we were not born for ourselves alone, our country and our friends have separate claims upon us." The produce of the earth, according to the Stoics, is intended wholly for the use of man; but men were designed for the service of men, by being made able to communicate reciprocal benefits to each other. In this view we ought to follow nature as our guide; and, by the exchange of services, by giving and receiving, to bring forward general advantages for the common good. We ought, by knowledge, industry, and wealth, to bind closer the society of men with men.
[tr. McCartney (1798)]
But (as has been strikingly said by Plato) we are not born for ourselves alone, and our country claims her share, and our friends their share of us; and, as the Stoics hold, all the earth produces is created for the used of man, so men are created for the sake of men, that they may mutually do good to one another; in this we ought to take nature for our guide, to throw into the public stock the offices of general utility by a reciprocation of duties; sometimes by receiving, sometimes by giving, and sometimes to cement human society by arts, by industry, and byh our resources.
[tr. Edmonds (1865)]
But since, as it has been well said by Plato, we are not born for ourselves alone; since our country claims a part in us, our parents a part, our friends a part; and since, according to the Stoics, whatever the earth bears is created for the use of men, while men were brought into being for the sake of men, that they might do good to one another, -- in this matter we ought to follow nature as a guide, to contribute our part to the common good, and by the interchange of kind offices, both in giving and receiving, alike by skill, by labor, and by the resources at our command, to strengthen the social union of men among men.
[tr. Peabody (1883)]
But since our life, to quote the noble words of Plato, has not been given to us for ourselves alone (for our country claims a share, our friends another), and since, as the Stoics hold, all the products of the earth are destined for our use and we are born to help one another, we should here take nature for our guide and contribute to the public good by the interchange of acts of kindness, now giving, now receiving, and ever eager to employ our talents, industry and resources in strengthening the bonds of human society.
[tr. Gardiner (1899)]
Plato wrote brilliantly on this point: "We have not been born for ourselves alon; our native land claims a portion of our origin, our friends claim a portion." The Stoics like to repeat that everything that comes into being in the world is created for the benefit of man, that even men themselves are born for mankind's sake, that people can be helpful among themselves, one to another. The Stoics say that we should follow nature's lead in this and that we should contribute to the public benefit by the mutual interchange of obligations, by both giving and receiving. By our skills, by our efforts, by our capacities we should thus link men together into a human society.
[tr. Edinger (1974)]
It says in the Constitution that we all have a guaranteed right to make fools of ourselves. I have taken every chance to reap the rewards of that guarantee. If forced to action, I mean to fight to defend that right, which includes the right to be wrong, queer, or just kooky. And how can I defend that unless I defend those kooks and queers who think (wrongly, of course) that I am kooky and queer?
John Ciardi (1916-1986) American poet, writer, critic
In Vince Clemente, “‘A Man Is What He Does With His Attention’: A Conversation with John Ciardi,” Poesis, Vol. 7 #2 (1986)
(Source)
Every civilization rests on a set of promises: moral promises about how to behave toward each other, physical promises about how to use our economic system. If the promises are broken too often, the civilization dies, no matter how rich it may be, or how mechanically clever. Hope and faith depend upon promises; if hope and faith go, everything goes.
Herbert Agar (1897-1980) American journalist and historian
(Attributed)
NARRATOR: No moral. No message. No prophetic tract. Just a simple statement of fact: for civilization to survive, the human race has to remain civilized. Tonight’s very small exercise in logic from the Twilight Zone.
Rod Serling (1924-1975) American screenwriter, playwright, television producer, narrator
The Twilight Zone, 3×03 “The Shelter” (29 Sep 1961)
Peace does not appear so distant as it did. I hope it will come soon, and come to stay; and so come as to be worth the keeping in all future time. It will then have been proved that, among free men, there can be no successful appeal from the ballot to the bullet; and that they who take such appeal are sure to lose their case, and pay the cost.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Letter to James C. Conkling (26 Aug 1863)
(Source)
He threatens many who injures one.
Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings]
