Quotations about:
    virtue


Note not all quotations have been tagged, so Search may find additional quotes on this topic.


It was a characteristic of Jean Valjean that he might have been said to carry two bags: in one he kept his saintly thoughts, in the other the formidable talents of a convict. He dug into one or the other, depending on circumstances.
 
[Jean Valjean avait cela de particulier qu’on pouvait dire qu’il portait deux besaces; dans l’une il avait les pensées d’un saint, dans l’autre les redoutables talents d’un forçat. Il fouillait dans l’une ou dans l’autre, selon l’occasion.]

Victor Hugo (1802-1885) French writer
Les Misérables, Part 2 “Cosette,” Book 5 “Dark Hunt, Mute Mutts,” ch. 5 (2.5.5) (1862) [tr. Donougher (2013)]
    (Source)

(Source (French)). Alternate translations:

Jean Valjean had this peculiarity, that he might be said to carry two knapsacks; in one he had the thoughts of a saint, in the other the formidable talents of a convict. He helped himself from one or the other as occasion required.
[tr. Wilbour (1862)]

Jean Valjean had one peculiarity, that he might be said to carry two wallets: in one he had the thoughts of a saint; in the other the formidable talents of a convict, and he felt in one or the other as opportunity offered.
[tr. Wraxall (1862)]

Jean Valjean had this peculiarity, that he carried, as one might say, two beggar's pouches: in one he kept his saintly thoughts; in the other the redoubtable talents of a convict. He rummaged in the one or the other, according to circumstances.
[tr. Hapgood (1887)]

Jean Valjean had the singularity that he might be said to be doubly endowed, on the one side with the aspirations of a saint, on the other with the formidable talents of a criminal. He could draw on either as the case required.
[tr. Denny (1976)]

Jean Valjean had this trait, that he might be said to carry two knapsacks -- in one he had the thoughts of a saint, in the other the impressive talents of a convict. He helped himself from one or the other as occasion required.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

 
Added on 27-Jan-25 | Last updated 27-Jan-25
Link to this post | No comments
Topics: , , , , , ,
More quotes by Hugo, Victor

Preachers say, Do as I say, not as I do. But if the physician had the same disease upon him that I have, and he should bid me do one thing, and himself do quite another, could I believe him?

john selden
John Selden (1584-1654) English jurist, legal scholar, antiquarian, polymath
Table Talk, § 110.13 “Preaching” (1689)
    (Source)
 
Added on 17-Jan-25 | Last updated 15-Jan-25
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Selden, John

Look to the Great Eternal Cause
And not to any man, for light.
Look in; and learn the wrong, and right,
From your own soul’s unwritten laws.
And when you question, or demur,
Let Love be your Interpreter.

Ella Wheeler Wilcox (1850-1919) American author and poet.
“Assistance,” l. 9ff, New Thought Pastels (1906)
    (Source)
 
Added on 18-Dec-24 | Last updated 18-Dec-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Wilcox, Ella Wheeler

MORE: I do none harm, I say none harm, I think none harm. And if this be not enough to keep a man alive, in good faith I long not to live.

Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 2 (1960)
    (Source)

After he has been condemned, speaking his mind about the Supremacy Act, but denying any malice.The 1966 film adaptation uses the same language.
 
Added on 17-Dec-24 | Last updated 17-Dec-24
Link to this post | No comments
Topics: , , ,
More quotes by Bolt, Robert

ALCESTE: Some men I hate for being rogues; the others
I hate because they treat the rogues like brothers,
And, lacking a virtuous scorn for what is vile,
Receive the villain with a complaisant smile.

 
[Je hais tous les hommes:
Les uns, parce qu’ils sont méchants et malfaisants,
Et les autres, pour être aux méchants complaisants,
Et n’avoir pas pour eux ces haines vigoureuses
Que doit donner le vice aux âmes vertueuses.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 1, sc. 1 (1666) [tr. Wilbur (1954)]
    (Source)

(Source (French)). Alternate translations:

I hate all men: some, because they are wicked and mischievous; others because they lend themselves to the wicked, and have not that healthy contempt with which vice ought to inspire all virtuous minds.
[tr. Van Laun (1878)]

I hate all men -- some because they are wicked and mischievous, and others for being complaisant to -- the wicked, and not having that vigorous hatred for them which vice ought to excite in all virtuous minds.
[tr. Mathew (1890)]

I hate all men: some because they are wicked and evil-doers; others because they fawn upon the wicked, and dare not show that vigorous hatred which virtuous souls should feel to vice.
[tr. Wormeley (1894)]

I hate all men: some, because they are wicked and mischievous; others, because they are lenient towards the wicked, and have not that healthy contempt for them with which vice ought to inspire all honest souls.
[tr. Waller (1903)]

I hate all men:
A part, because they’re wicked and do evil;
The rest, because they fawn upon the wicked,
And fail to feel for them that healthy hatred
Which vice should always rouse in virtuous hearts.
[tr. Page (1913)]

I detest all men;
Some because they are wicked and do evil,
Others because they tolerate the wicked,
Refusing them the active, vigorous scorn
Which vice should stimulate in virtuous minds.
[tr. Bishop (1957)]

I hate all men:
For some are wholly bad in thought and deed;
The others, seeing this, pay little heed;
For they are too indulgent and too nice
To share the hate that virtue has for vice.
[tr. Frame (1967)]

 
Added on 5-Dec-24 | Last updated 5-Dec-24
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Moliere

Courage, intellect, all the masterful qualities, serve but to make a man more evil if they are used merely for that man’s own advancement, with brutal indifference to the rights of others. It speaks ill for the community if the community worships these qualities and treats their possessors as heroes regardless of whether the qualities are used rightly or wrongly.

Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
    (Source)
 
Added on 26-Nov-24 | Last updated 26-Nov-24
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Roosevelt, Theodore

There is nothing to be done with that type of citizen of whom all that can be said is that he is harmless. Virtue which is dependent upon a sluggish circulation is not impressive. There is little place in active life for the timid good man.

Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
    (Source)
 
Added on 14-Nov-24 | Last updated 14-Nov-24
Link to this post | No comments
Topics: , , , , , ,
More quotes by Roosevelt, Theodore

He whom the good praize and wicked hate ought tew be satisfied with hiz reputashun.
 
[He whom the good praise and the wicked hate ought to be satisfied with his reputation.]

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. 150 “Affurisms: Parboils” (1874)
    (Source)
 
Added on 14-Nov-24 | Last updated 14-Nov-24
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Billings, Josh

The barbaric world was to be rewarded in some other world for acting sensibly in this. They were promised rewards in another world, if they would only have self-denial enough to be virtuous in this. If they would forego the pleasures of larceny and murder; if they would forego the thrill and bliss of meanness here, they would be rewarded hereafter for that self-denial. I have exactly the opposite idea. Do right, not to deny yourself, but because you love yourself and because you love others. Be generous, because it is better for you. Be just, because any other course is the suicide of the soul. Whoever does wrong plagues himself, and when he reaps that harvest, he will find that he was not practicing self-denial when he did right.

Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1886-11-14), “A Lay Sermon,” American Secular Union annual congress, Chickering Hall, New York City
    (Source)
 
Added on 8-Nov-24 | Last updated 8-Nov-24
Link to this post | No comments
Topics: , , , , ,
More quotes by Ingersoll, Robert Green

There is no virtue so truly great and godlike as justice.

Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1713-07-04), The Guardian, No. 99
    (Source)
 
Added on 14-Oct-24 | Last updated 12-Nov-24
Link to this post | No comments
Topics: , , ,
More quotes by Addison, Joseph

Men whose only concern is other people’s opinion of them are like actors who put on a poor performance to win the applause of people of poor taste; some of them would be capable of good acting in front of a good audience. A decent man plays his part to the best of his ability, regardless of the taste of the gallery.

[Ceux qui rapportent tout à l’opinion ressemblent à ces comédiens qui jouent mal pour être applaudis, quand le goût du Public est mauvais. Quelques-uns auraient le moyen de bien jouer si le goût du Public était bon. L’honnête homme joue son rôle le mieux qu’il peut, sans songer à la galerie.]

Nicolas Chamfort
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. 2, ¶ 141 (1795) [tr. Parmée (2003), ¶ 117]
    (Source)

(Source (French)). Alternate translations:

Those who refer everything to the opinion of others are like comedians who act badly, when the public taste is bad, in order to be applauded. Some of them could have acted well if the taste of the audience had been good. An upright man plays his part as excellently as he can, with no thought for the gallery.
[tr. Mathers (1926)]

Those who defer in everything to the general opinion are like actors who act badly in the hope of applause, when the public’s taste is bad. Some of them would be able to act well, if the public’s taste were good. An honest man plays his part as well as he can, without a thought for the gallery.
[tr. Merwin (1969)]

Those who refer everything to public opinion are like those actors who play badly in order to be applauded, when public taste is bad. some would have an opportunity to act well, if public taste were good. The respectable man plays his part as best he can, without thinking of the gallery.
[tr. Pearson (1973)]

 
Added on 30-Sep-24 | Last updated 30-Sep-24
Link to this post | No comments
Topics: , , , , ,
More quotes by Chamfort, Nicolas

Shew a good man his errour and he turnes it to a vertue, but an ill man doubles his fault.

George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 655 (1640 ed.)
    (Source)
 
Added on 30-Aug-24 | Last updated 30-Aug-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Herbert, George

It may not therefore be unseasonable to recommend to this present Generation the Practice of that Virtue, for which their Ancestors were particularly famous, and which is called The Love of one’s Country. This Love to our Country, as a moral Virtue, is a fixed Disposition of Mind to promote the Safety; Welfare, and Reputation of the Community in which we are born, and of the Constitution under which we are protected.

Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1716-01-06), The Freeholder, No. 5
    (Source)
 
Added on 26-Aug-24 | Last updated 12-Nov-24
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Addison, Joseph

To Virtue shame is all unknown;
She shines with honours of her own;
Nor, as the public smile or frown,
Takes office up, or lays it down.

[Virtus, repulsae nescia sordidae,
intaminatis fulget honoribus
nec sumit aut ponit securis
arbitrio popularis aurae.]

Horace (65-8 BC) Roman poet and satirist [Quintus Horacius Flaccus]
Odes [Carmina], Book 3, # 2, l. 17ff (3.2.17-20) (23 BC) [tr. Gladstone (1894)]
    (Source)

The bundle of rods, sometimes encircling an axe, is known as the fasces, and was the symbol of government power in Rome. The reference to the axe (securis) is from this symbol.

(Source (Latin)). Alternate translations:

Vertue, that ne're repulse admits,
In taintless honours, glorious sits,
Nor takes, or leaveth Dignities,
Rais'd with the noise of vulgar cries.
[tr. Sir T. H.; ed. Brome (1666)]

Vertue, unlearn'd to bear the base
And shameful baffle of disgrace,
Nor takes, nor quits the tottering Throne,
As fickle Crowds shall smile or frown;
Nor from their wavering Breath receives the place.
[tr. Creech (1684)]

True Virtue never knows defeat:
Her robes she keeps unsullied still,
Nor takes, nor quits, her curule seat
To please a people's veering will.
[tr. Conington (1872)]

Virtue, unknowing of base repulse, shines with immaculate honors; nor does she assume nor lay aside the ensigns of her dignity, at the veering of the popular air.
[tr. Smart/Buckley (1853)]

Worth, all-indifferent to the spurns
Of vulgar souls profane,
The honours wears, it proudly earns,
Unclouded by a stain:
Nor grasps, nor lays the fasces down,
As fickle mobs may smile or frown.
[tr. Martin (1864)]

Virtue ne'er knows of a defeat which brings with it disgrace;
The blazon of her honors ne’er the breath of men can stain;
Her fasces she nor takes nor quits
As veers the popular gale.
[tr. Bulwer-Lytton (1870)]

Virtue knows not base rejection, is radiant with the purest honour, and neither takes, nor resigns, the axes at the breath of the popular will.
[tr. Elgood (1893)]

Virtue, that knows not how to be overthrown,
Shines with unsullied honours impregnable.
Nor at the lawless people's bidding
Does she take up or lay down her honours.
[tr. Phelps (1897)]

Virtue that knows not base defeat
Shines with untarnished honours,
Nor takes nor lays aside the Consul's axe
Upon decision by the popular whim.
[tr. Garnsey (1907)]

True Worth knows not defeat, and still preserves
His robe unsullied by base Envy's stain;
He takes not nor quits power again,
As mob-mood sways and swerves.
[tr. Marshall (1908)]

True worth, that never knows ignoble defeat, shines with undimmed glory, nor takes up nor lays aside the axes at the fickle mob’s behest.
[tr. Bennett (Loeb) (1912)]

Virtue, secure from shameful rout,
With honours all-unstained shines out;
Nor takes, nor drops, authority
To suit the crowd's oft-changing cry.
[tr. Mills (1924)]

Unconscious of mere loss of votes and shining
With honours that the mob's breath cannot dim,
True worth is not found raising or resigning
The fasces at the wind of popular whim.
[tr. Michie (1963)]

Virtue has no concern with reputation,
Shines for its own sake, neither takes up
Arms nor lays them down
Because the mob tells it so.
[tr. Raffel (1983)]

Virtue, rejecting everything that's sordid,
Shines with unblemished honor, nor takes up office
Nor puts it down persuaded by any shift
Of the popular wind.
[tr. Ferry (1997)]

Virtue, unconscious of disgraceful defeat,
shines with unsullied honors
nor does she raise up or lay down the Fasces
at the mere murmuring of the mob.
[tr. Willett (1998)]

Virtue, that’s ignorant of sordid defeat,
shines out with its honour unstained, and never
takes up the axes or puts them down
at the request of a changeable mob.
[tr. Kline (2015)]

Courage, unaware of putrid defeat,
gleams with unblemished honours,
and neither takes nor places the axes
on the judgement of the common ear.
[tr. Wikisource (2021)]

 
Added on 23-Aug-24 | Last updated 23-Aug-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Horace

We are held to our duty by laziness and timidity, but often our virtue gets all the credit.
 
[Pendant que la paresse et la timidité nous retiennent dans notre devoir, notre vertu en a souvent tout l’honneur.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶169 (1665-1678) [tr. Tancock (1959)]
    (Source)

Appeared in the 1st ed. (1665) as:

While laziness and timidity alone have the merit of keeping us in our duty, our virtue often has all the honour.
 
[Pendant que la paresse et la timidité ont seules le mérite de nous tenir dans notre devoir, notre vertu en a souvent tout l’honneur.]

In the manuscript version this read:

Shame, laziness and timidity alone retain the merit of holding us back from our duty, while our virtue has all the honor.
 
[La honte, la paresse et la timidité conservent toutes seules le mérite de nous retenir dans notre devoir, pendant que notre vertu en a tout l’honneur.]

In a letter to J. Esprit, La Roswchefoucauold phrased it this way:

It must be admitted that virtue, by which we boast of doing everything good that we do, would not always have the strength to hold us back from the rules of our duty, if laziness, timidity, or shame did not make us see the disadvantages of departing from them.
 
[Il faut avouer que la vertu, par qui nous nous vantons de faire tout ce que nous faisons de bien, n’aurait pas toujours la force de nous retenir dans les règles de notre devoir, si la paresse, la timidité, ou la honte ne nous faisoient voir les inconvénients qu’il y a d’en sortir.]

Variations of this sentiment around the hypocrisy of vices serving as virtue show up a lot in La Rochefoucauld's maxims. See the Epigraph, and ¶¶ 1, 200, 205, 218, 220, 237, 241, 253, 266, 354, and 442.

(Source (French)). Alternate translations:

We are many times kept within the limits of our duty by Shame, Sloth, and Timorousness, while in the mean time our Virtue hath all the credit of it.
[tr. Davies (1669), ¶5]

Many People are kept within their Duty, because they have not the Courage, or will not be at the pains of being wicked; and in such cases oftentimes our Vertue runs away with all the Praise.
[tr. Stanhope (1694), ¶170]

Idleness, timidity, and shame, often keep us within the bounds of duty; whilst virtue seems to run away with the honour.
[pub. Donaldson (1783), ¶233; ed. Lepoittevin-Lacroix (1797), ¶163]

Idleness, timidity, or shame, often keeps us within the bounds of duty; whilst virtue seems to run away with the honour of it.
[ed. Carvill (1835), ¶202]

Indolence and timidity often keep us to our duty, while our virtue carries off all the credit of doing so.
[ed. Gowens (1851), ¶172]

Idleness and fear keeps us in the path of duty, but our virtue often gets the praise.
[tr. Bund / Friswell (1871), ¶169]

Although it is frequently laziness and timidity that keep us within the path of duty, it is virtue that reaps the credit.
[tr. Heard (1917), ¶169]

Though indolence and timidity keep us to the path of duty, virtue often gets all the credit.
[tr. Stevens (1939), ¶169]

When laziness or cowardice keeps us to the path of duty, the credit is often given entirely to our honour.
[tr. FitzGibbon (1957), ¶169]

When laziness and timidity yokes us to our duties, we often give virtue the credit for it.
[tr. Kronenberger (1959), ¶169]

While it is idleness and timidity that retain us in our duty, our virtue takes all the credit.
[tr. Whichello (2016), ¶169]

 
Added on 19-Aug-24 | Last updated 19-Aug-24
Link to this post | 1 comment
Topics: , , , , , , , , ,
More quotes by La Rochefoucauld, Francois

HYPOCRITE, n. One who, professing virtues that he does not respect, secures the advantage of seeming to be what he despises.

Ambrose Bierce (1842-1914?) American writer and journalist
“Hypocrite,” 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 (1885-08-22).
 
Added on 13-Aug-24 | Last updated 13-Aug-24
Link to this post | No comments
Topics: , , , , ,
More quotes by Bierce, Ambrose

The Fates, and Furies, too, glide with linked hands over life, as well as the Graces and Sirens.
 
[Die Parzen und Furien ziehen auch mit verbundnen Händen um das Leben, wie die Grazien und die Sirenen.]

Jean Paul Richter (1763-1825) German writer, art historian, philosopher, littérateur [Johann Paul Friedrich Richter; pseud. Jean Paul]
Titan, Jubilee 35, cycle 140 [Siebenkäs] (1803) [tr. Brooks (1863)]
    (Source)

(Source (German)). Alternate translation:

The Fates and the Furies, as well as the Graces and Sirens, glide with linked hands over life.
[comp. Hoyt (1883)]

 
Added on 9-Aug-24 | Last updated 9-Aug-24
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Richter, Jean-Paul

In daily life we are more often liked for our defects than for our qualities.

[Nous plaisons plus souvent dans le commerce de la vie par nos défauts que par nos bonnes qualités.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶90 (1665-1678) [tr. Tancock (1959)]
    (Source)

This first appeared in the 5th Ed. (1678). See bottom for parallel maxims.

(Source (French)). Alternate translations:

We are often more agreeable through our faults, than through our good qualities.
[pub. Donaldson (1783), ¶130; [ed. Lepoittevin-Lacroix (1797), ¶97]

We often appear to be more agreeable in our faults than in our good qualities.
[ed. Carvill (1835), ¶114]

In the intercourse of life we more often please by our faults than our good qualities.
[ed. Gowens (1851), ¶232]

In the intercourse of life, we please more by our faults than by our good qualities.
[tr. Bund/Friswell (1871), ¶90]

In everyday existence we please others more by our faults than by our merits.
[tr. Heard (1917), ¶228]

In the ordinary intercourse of life our faults give more pleasure than our virtues.
[tr. Stevens (1939), ¶90]

In daily life our faults are frequently more pleasant than our good qualities.
[tr. FitzGibbon (1957), ¶90]

In the business of living our faults are often more attractive than our virtues.
[tr. Kronenberger (1959), ¶90]

In our dealings with the world, we often please more by our faults than by our good qualities.
[tr. Whichello (2016), ¶90]

The attractiveness of vice or faults versus virtue in human nature was not an uncommon theme in La Rochefoucauld's maxims. Consider the following:

There are some who are disgusting in their merits, and others who please with their faults.
[tr. Winchello (2016), ¶155]
 
[Il y a des gens dégoûtants avec du mérite, et d’autres qui plaisent avec des défauts.]
[1st ed.]

There are people whose faults beseem them well, and others whose good qualities disgrace them.
[tr. Winchello (2016), ¶251]
 
[Il y a des personnes à qui les défauts siéent bien, et d’autres qui sont disgraciées avec leurs bonnes qualités.]
[1st ed.]

There are people who enjoy the approval of the world whose sole merit consists in their having vices that are useful in the general affairs of life.
[tr. Winchello (2016), ¶273]
 
[Il y a des gens, qu’on approuve dans le monde, qui n’ont pour tout mérite que les vices qui servent au commerce de la vie.]
[1st ed.]

There are certain faults which, when displayed in a flattering light, shine more brightly than virtue itself.
[tr. Winchello (2016), ¶354]
 
[Il y a de certains défauts qui, bien mis en œuvre, brillent plus que la vertu même.]
[4th ed.]

There are bad qualities which make for great talents.
[tr. Winchello (2016), ¶468]
 
[Il y a de méchantes qualités qui font de grands talents.]
[5th ed.]

 
Added on 5-Aug-24 | Last updated 5-Aug-24
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by La Rochefoucauld, Francois

Of all treasures this is best:
To find a noble-minded wife.

[τῶν γὰρ πλούτων ὅδ’ ἄριστος
γενναῖον λέχος εὑρεῖν.]

Euripides (485?-406? BC) Greek tragic dramatist
Andromeda [Ανδρομέδα], frag. 137 (TGF) (412 BC)

Nauck frag. 137, Barnes frag. 30, Musgrave frag. 14. (Source (Greek)). Alternate translations:

The best of treasures is a virtuous Wife.
[tr. Wodhall (1809)]

Best of all riches is to find a noble spouse.
[tr. @sentaniq (2014)]

 
Added on 30-Jul-24 | Last updated 30-Jul-24
Link to this post | No comments
Topics: , , , , ,
More quotes by Euripides

Ah, Postumus! they fleet away,
Our years, nor piety one hour
Can win from wrinkles and decay,
And Death’s indomitable power.
 
[Eheu fugaces, Postume, Postume,
labuntur anni nec pietas moram
rugis et instanti senectae
adferet indomitaeque morti.]

Horace (65-8 BC) Roman poet and satirist [Quintus Horacius Flaccus]
Odes [Carmina], Book 2, # 14, l. 1ff (2.14.1-4) (23 BC) [tr. Conington (1872)]
    (Source)

"To Postumus." It is unclear which acquaintance of Horace this was addressed to; the name is popularly associated (back to Horace's time) with being given to a child born after the death of their father (which gives it a certain irony here); in reality, it was originally given to the (broader) category of last children of a father.

(Source (Latin)). Alternate translations:

Ah Posthumus! the years of man
Slide on with winged pace, nor can
Vertue reprieve her friend
From wrinkles, age, and end.
[tr. Fanshawe; ed. Brome (1666)]

Time (Posthumus) goes with full sail,
Nor can thy honest heart avail
A furrow'd brow, old age at hand,
Or Death unconquer'd to withstand:
One long night,
Shall hide this light
From all our sight,
And equal Death
Shall few dayes hence,
stop every breath.
[tr. S. W.; ed. Brome (1666)]

The whirling year, Ah Friend! the whirling year Rouls on apace;
And soon shall wrinkles plough thy wither'd Face:
In vain you wast your Pious breath,
No prayers can stay, no vows defer
The swift approach of Age, and conqu'ring Death.
[tr. Creech (1684)]

Alas! my Postumus, my Postumus, the fleeting years glide on; nor will piety cause any delay to wrinkles, and advancing old age, and insuperable death.
[tr. Smart/Buckley (1853)]

Ah, Posthumus, the years, the fleeting years
Still onwards, onwards glide;
Nor mortal virtue may
Time's wrinkling fingers stay,
Nor Age's sure advance, nor Death's all-conquering stride.
[tr. Martin (1864)]

Postumus, Postumus, the years glide by us,
Alas! no piety delays the wrinkles,
Nor old age imminent,
Nor the indomitable hand of Death.
[tr. Bulwer-Lytton (1870)]

Ah! Postumus! Devotion fails
The lapse of gliding years to stay,
With wrinkled age it nought avails
Nor conjures conquering Death away.
[tr. Gladstone (1894)]

Ah me! how quickly, Postumus, Postumus,
Glide by the years! nor even can piety
Delay the wrinkles, and advancing
Age, and attacks of unconquer'd Hades.
[tr. Phelps (1897)]

Alas! Postumus, Postumus, the fleeing years
Slip by, and duteousness does not give pause
To wrinkles, or to hasting age,
Or death unconquerable.
[tr. Garnsey (1907)]

Ah! Postumus, Postumus, fast fly the years,
And prayers to wrinkles and impending age
Bring not delay; nor shalt assuage
Death's stroke with pious tears.
[tr. Marshall (1908)]

Alas, O Postumus, Postumus, the years glide swiftly by, nor will righteousness give pause to wrinkles, to advancing age, or Death invincible.
[tr. Bennett (Loeb) (1912)]

Ah, Postumus, my Postumus, the fleeting years roll by;
Wrinkles and ever nearing eld stay not for piety:
Relentless they, relentless death's unconquered tyranny.
[tr. Mills (1924)]

Ah, how they glide by, Postumus, Postumus,
The years, the swift years! Wrinkles and imminent
Old age and death, whom no one conquers --
Piety cannot delay their onward
March.
[tr. Michie (1963)]

Oh year by year, Póstumay,
Póstumay, time slips by,
And holiness can't stop us drying,
Or hold off death.
[tr. Raffel (1983)]

How the years go by, alas how the years go by.
Behaving well can do nothing at all about it.
Wrinkles will come, old age will come, and death,
Indomitable. Nothing at all will work.
[tr. Ferry (1997)]

Alas! O Postumus, Postumus! Swiftly the years glide by, and no amount of piety will wrinkles delay or halt approaching age or ineluctable death.
[tr. Alexander (1999)]

Oh how the years fly, Postumus, Postumus,
they’re slipping away, virtue brings no respite
from the wrinkles that furrow our brow,
impending old age, Death the invincible.
[tr. Kline (2015)]

 
Added on 26-Jul-24 | Last updated 26-Jul-24
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Horace

The world would be much better off if the pains taken to analyze the subtlest moral laws were given to the practice of the simplest.

[Es stände besser um die Welt, wenn die Mühe, die man sich gibt, die subtilsten Moralgesetze auszuklüglen, zur Ausübung der einfachsten angewendet würde.]

Marie von Ebner-Eschenbach (1830-1916) Austrian writer
Aphorisms [Aphorismen], No. 104 (1880) [tr. Wister (1883)]
    (Source)

(Source (German)). Alternate translation:

The world would be in better shape if people would take the same pains in the practice of the simplest moral laws as they exert in intellectualizing over the most subtle moral questions.
[tr. Scrase/Mieder (1994)]

 
Added on 17-Jul-24 | Last updated 17-Jul-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Ebner-Eschenbach, Marie von

Few vices are more certain to prevent you from having lots of friends than possessing too many virtues.
 
[Il y a peu de vices qui empêchent un homme d’avoir beaucoup d’amis, autant que peuvent le faire de trop grandes qualités.]

Nicolas Chamfort
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. 2, ¶ 110 (1795) [tr. Parmée (2003), ¶ 90]
    (Source)

(Source (French)). Alternate translations:

There are few vices that prevent a man from having many friends so much as his too high qualities prevent him.
[tr. Hutchinson (1902), "The Cynic's Breviary"]

There are few vices as likely to diminish the number of a man's friends, as can an excessive possession of fine qualities.
[tr. Mathers (1926), ¶ 90]

There are few vices that will so readily prevent a man from having many friends as will the possession of inordinate talents or virtues.
[tr. Merwin (1969)]

Few vices can prevent a man from having as many friends as too great of qualities can.
[tr. Siniscalchi (1994), ¶ 110]
 
Added on 24-Jun-24 | Last updated 24-Jun-24
Link to this post | No comments
Topics: , , , , , ,
More quotes by Chamfort, Nicolas

There is nothing which a prudent man must shun more carefully than living with a view to popularity and giving serious thought to the things esteemed by the multitude, instead of making sound reason his guide of life, so that, even if he must gainsay all men and fall into disrepute and incur danger for the sake of what is honourable, he will in no wise choose to swerve from what has been recognized as right.

[ἀλλ᾽ οὐκ ἔστιν ὃ μᾶλλον φευκτέον τῷ σωφρονοῦντι, τοῦ πρὸς δόξαν ζῆν, καὶ τὰ τοῖς πολλοῖς δοκοῦντα περισκοπεῖν, καὶ μὴ. τὸν ὀρθὸν λόγον ἡγεμόνα ποιεῖσθαι τοῦ βίου, ὥστε, κἂν πᾶσιν ἀνθρώποις ἀντιλέγειν, κἂν ἀδοξεῖν καὶ κινδυνεύειν ὑ ὑπὲρ τοῦ καλοῦ δέῃ, μηδὲν αἱρεῖσθαι τῶν ὀρθῶς ἐγνωσμένων παρακινεῖν.]

basil the great
Basil of Caesarea (AD 330-378) Christian bishop, theologian, monasticist, Doctor of the Church [Saint Basil the Great, Ἅγιος Βασίλειος ὁ Μέγας]
Address to Young Men on Reading Greek Literature, ch. 9, sec. 25 [tr. Deferrari/McGuire (1933)]
    (Source)
 
Added on 12-Jun-24 | Last updated 12-Jun-24
Link to this post | No comments
Topics: , , , ,
More quotes by Basil of Caesarea

CATO: How beautiful is death, when earn’d by virtue!
Who would not be that youth? What pity is it
That we can die but once to serve our country!

Joseph Addison (1672-1719) English essayist, poet, statesman
Cato, Act 4, sc. 4, l. 79ff (1713)
    (Source)

On being presented with the corpse of his son. This line is thought to have inspired Nathan Hale.
 
Added on 10-Jun-24 | Last updated 10-Jun-24
Link to this post | No comments
Topics: , ,
More quotes by Addison, Joseph

How rich a man is all desire to know;
But none inquires if good he be or no.

Robert Herrick (1591-1674) English poet
“Gold Before Goodness,” Hesperides, # 328 (1648)
    (Source)
 
Added on 7-Jun-24 | Last updated 7-Jun-24
Link to this post | No comments
Topics: , , , , , ,
More quotes by Herrick, Robert

Keepe good men company, and you shall be of the number.

George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 120 (1640 ed.)
    (Source)
 
Added on 24-May-24 | Last updated 13-May-24
Link to this post | No comments
Topics: , , , , , ,
More quotes by Herbert, George

It takes a grate deal of money tew make a man ritch, but it don’t take but little virtew.

[It takes a great deal of money to make a man rich, but it doesn’t take but little virtue.]

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. 144 “Affurisms: Gnats” (1874)
    (Source)
 
Added on 23-May-24 | Last updated 13-May-24
Link to this post | No comments
Topics: , , , , ,
More quotes by Billings, Josh

LUCIUS: Sweet are the slumbers of the virtuous man!

Joseph Addison (1672-1719) English essayist, poet, statesman
Cato, Act 5, sc. 4, l. 26 (1713)
    (Source)
 
Added on 13-May-24 | Last updated 13-May-24
Link to this post | No comments
Topics: , , ,
More quotes by Addison, Joseph

To found the reward for virtuous actions on the approval of others is to choose too uncertain and shaky a foundation. Especially in an age as corrupt and ignorant as this, the good opinion of the people is a dishonor. Whom can you trust to see what is praiseworthy?
 
[De fonder la recompence des actions vertueuses, sur l’approbation d’autruy, c’est prendre un trop incertain et trouble fondement, signamment en un siecle corrompu et ignorant, comme cettuy cy la bonne estime du peuple est injurieuse. A qui vous fiez vous, de veoir ce qui est louable?]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 2 “Of Repentence [Du Repentir]” (1586) (3.2) (1595) [tr. Frame (1943)]
    (Source)

This essay first appeared in the 1588 ed. The second sentence/phrase (on the age being so corrupt) and following were added for the 1595 ed.

(Source (French)). Alternate translations:

To ground the recompence of vertuous actions, upon the approbation of others, is to undertake a most uncertaine or troubled foundation, namely in an age so corrupt and times so ignorant, as this is: the vulgar peoples good opinion is injurious. Whom trust you in seeing what is commendable?
[tr. Florio (1603)]

To ground the Recompence of virtuous Actions upon the Approbation of others, is too uncertain and unsafe a Foundation; especially in so corrupt and ignorant an Age as this, the good Opinion of the Vulgar is injurious. Upon whom do you relie to shew you what is recommendable?
[tr. Cotton (1686)]

To ground the recompense of virtuous actions upon the approbation of others is too uncertain and unsafe a foundation, especially in so corrupt and ignorant an age as this, wherein the good opinion of the vulgar is injurious: upon whom do you rely to show you what is recommendable?
[tr. Cotton/Hazlitt (1877)]

To base the reward of virtuous actions on the approbation of others is to choose a too uncertain and obscure foundation. Especially in a corrupt and ignorant age like this, the good opinion of the vulgar is offensive; to whom do you trust to perceive what is praiseworthy?
[tr. Ives (1925)]

Basing the recompense of virtuous deeds on another’s approbation is to accept too uncertain and confused a foundation -- especially since in a corrupt and ignorant period like our own to be in good esteem with the masses is an insult: whom would you trust to recognize what was worthy of praise!
[tr. Screech (1987)]

 
Added on 17-Apr-24 | Last updated 17-Apr-24
Link to this post | No comments
Topics: , , , , , , , , , , , , , ,
More quotes by Montaigne, Michel de

I don’t believe any man ever existed without vanity, and if he did he would be an extremely uncomfortable person to have anything to do with. He would, of course, be a very good man, and we should respect him very much. He would be a very admirable man — a man to be put under a glass case and shown round as a specimen — a man to be stuck upon a pedestal and copied, like a school exercise — a man to be reverenced, but not a man to be loved, not a human brother whose hand we should care to grip. Angels may be very excellent sort of folk in their way, but we, poor mortals, in our present state, would probably find them precious slow company. Even mere good people are rather depressing.

Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1886)
    (Source)
 
Added on 8-Apr-24 | Last updated 8-Apr-24
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Jerome, Jerome K.

To discern faults, though they be in fashion: Though Vice be clothed in cloth of gold, yet a good man will still know it. It is to no purpose for it to be apparelled in gold, it can never so well disguise it self but that it will be perceived to be of iron. It would cloak it self with the nobility of its Adherents, but it is never stript of its baseness, nor the misery of its slavery.

[Conocer los defectos, por más autorizados que estén. No desconozca la entereza el vicio, aunque se revista de brocado; corónase tal vez de oro, pero no por eso puede disimular el yerro. No pierde la esclavitud de su vileza aunque se desmienta con la nobleza del sujeto.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 186 (1647) [Flesher ed. (1685)]
    (Source)

(Source (Spanish)). Alternate translations:

Recognise Faults, however high placed. Integrity cannot mistake vice even when clothed in brocade or perchance crowned with gold, but will not be able to hide its character for all that. Slavery does not lose its vileness, however it vaunt the nobility of its lord and master.
[tr. Jacobs (1892)]

Know what is evil, however much worshiped it may be. Let the man of intelligence not fail to recognize it, even if clothed in brocade, or crowned with gold, because it cannot thereby hide its bane, -- slavery does not lose its infamy, however noble the master.
[tr. Fischer (1937)]

Know when something is a defect, even if it looks like the opposite. Honesty should be able to recognize vice even when it dresses in brocade. Sometimes it wears a crown of gold, but even then it cannot hide its iron. Slavery is just as vile when disguised by high position.
[tr. Maurer (1992)]

 
Added on 11-Mar-24 | Last updated 11-Mar-24
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Gracián, Baltasar

To what extremes, O cursèd lust for gold
will you not drive man’s appetite?
 
[Per che non reggi tu, o sacra fame
de l’oro, l’appetito de’ mortali?]

Dante Alighieri the poet
Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 22, l. 40ff (22.40-41) [Statius] (1314) [tr. Musa (1981)]
    (Source)

Statius is quoting Virgil (whose shade stands in front of him) from The Aeneid, Book 3, ll. 56-57:

Quid non mortalia pectora cogis,
Auri sacra fames?

Unlike the phrase in that pagan book, which is purely about the corrupting power of greed and gold-lust, Dante's Italian and some translators make reference to a "holy hunger," a virtue/rule of proper attitude toward money and spending, criticized here for it not restraining humans from the sins of being either spendthrifts or misers -- a nod to Aristotle making sin about extremes and virtue about moderation. See Ciardi, Durling, Kirkpatrick, Princeton, and Sayers for more discussion.

(Source (Italian)). Alternate translations:

Why, thou cursed thirst
Of gold! dost not with juster measure guide
The appetite of mortals?
[tr. Cary (1814)]

Why should'st thou not restrain accursèd thirst
Of gold, the appetite of mortals lost?
[tr. Bannerman (1850)]

To what impellest thou not, O cursed hunger
Of gold, the appetite of mortal men?
[tr. Longfellow (1867)]

Why restrainest thou not, O holy hunger of gold, the desire of mortals?
[tr. Butler (1885)]

To what lengths, O thou cursed thirst of gold,
Dost thou not rule the mortal appetite?
[tr. Minchin (1885)]

O cursed hunger of gold, to what dost thou not impel the appetite of mortals?
[tr. Norton (1892)]

Wherefore dost thou not regulate the lust of mortals, O hallowed hunger of gold?
[tr. Okey (1901)]

To what, O cursed hunger for gold, dost thou not drive the appetite of mortals?
[tr. Sinclair (1939)]

O hallowed hunger of gold, why dost thou not
The appetite of mortal men control?
[tr. Binyon (1943)]

With what constraint constran'st thou not the lust
Of mortals, thou devoted greed of gold!
[tr. Sayers (1955)]

To what do you not drive man's appetite,
O cursèd gold-lust!
[tr. Ciardi (1961)]

Why do you not control the appetite
Of mortals, O you accurst hunger for gold?
[tr. Sisson (1981)]

Why cannot you, o holy hunger
for gold, restrain the appetite of mortals?
[tr. Mandelbaum (1982)]

O sacred hunger for gold, why do you not rule human appetite?
[tr. Kline (2002)]

Why do you, O holy hunger for gold, not
govern the appetite of mortals?
[tr. Durling (2003)]

You, awestruck hungering for gold! Why not
impose a rule on mortal appetite?
[tr. Kirkpatrick (2007)]

To what end, O cursèd hunger for gold,
do you not govern the appetite of mortals?
[tr. Hollander/Hollander (2007)]

Accursed craving for money, what is there, in
This world, you don't lead human beings to?
[tr. Raffel (2010)]

 
Added on 23-Feb-24 | Last updated 23-Feb-24
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Dante Alighieri

And it is not always because of valour or chastity that men are valiant or women chaste.
 
[Et ce n’est pas toujours par valeur et par chasteté que les hommes sont vaillants et que les femmes sont chastes.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶1 (1665-1678) [tr. Tancock (1959)]
    (Source)

Introduced in the 4th ed. (1665).

(Source (French)). Alternate translations:

It may be further affirmed, that Valour in Men, and Chastity in Women, two qualifications which make so much noise in the World, are the products of Vanity and Shame, and principally of their particular Temperaments.
[tr. Davies (1669), ¶94]

And we are much mistaken, if we think that Men are always stout from a principle of Valour, or Women chast from a principle of Modesty.
[tr. Stanhope (1694)]

It is not always from the principles of valour and chastity that men are valiant, and that women are chaste.
[pub. Donaldson (1783), ¶446]

It is not always from valor and from chastity that men are valiant, and that women are chaste.
[ed. Gowens (1851), ¶2]

It is not always from valour or from chastity that men are brave, and women chaste.
[tr. Bund/Friswell (1871)]

Men are not always brave because courageous, nor women chaste because virtuous.
[tr. Heard (1917)]

So it is not always courage that makes the hero, nor modesty the chaste woman.
[tr. Stevens (1939)]

It is not always valor which makes men valiant, nor chastity that renders women chaste.
[tr. FitzGibbon (1957)]

And it is not always through valor and chastity that men are valiant and women chaste.
[tr. Kronenberger (1959)]

It is not always because of bravery or chastity that men are brave, and women chaste.
[tr. Whichello (2016)]

 
Added on 23-Feb-24 | Last updated 23-Feb-24
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by La Rochefoucauld, Francois

I certainly had not the smallest reason to fear that the execution of this murderer of Roman citizens would cause me to be blamed by posterity. And indeed, even if this were a serious danger, I have always been convinced that unpopularity earned by honourable actions is not unpopularity at all, but renown.
 
[Certe verendum mihi non erat, ne quid hoc parricida civium interfecto invidiae mihi in posteritatem redundaret. Quodsi ea mihi maxime inpenderet tamen hoc animo fui semper, ut invidiam virtute partam gloriam, non invidiam putarem.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Orationes in Catilinam [Catilinarian Orations], No. 1, § 12, cl. 29 (1.12.29) (63-11-08 BC) [tr. Grant (1960)]
    (Source)

(Source (Latin)). Alternate translations:

Truly I have no reason to fear, least this Murderer of the Citizens being slain, any envy should rise against me for the future. But if never so much did hang over me, yet I was alwayes of this Judgment, to think Envy gotten by Vertue to be no Envy but Glory.
[tr. Wase (1671)]

I could have no reason to fear; that for the execution of a traitor and a parricide I should stand condemned by the voice of posterity. But let me add, were the severest censure to be the certain consequence, it has ever been my settled opinion, that reproach, when earned by virtue, is not reproach, but the truest glory.
[tr. Sydney (1795)]

Surely I had no cause to fear lest for slaying this parricidal murderer of the citizens any unpopularity should accrue to me with posterity. And if it did threaten me to ever so great a degree, yet I have always been of the disposition to think unpopularity earned by virtue and glory, not unpopularity.
[tr. Yonge (1856)]

Surely it was not to be dreaded by me, lest, if this parricide of the citizens were slain, any odium might redound for me to posterity. But if that impended over myself in particular, yet I have always been of this opinion, that I should consider the odium acquired by merit as glory and not as odium.
[tr. Mongan (1879)]

Certainly it was not to be feared to (by) me, lest any (thing) of unpopularity might redound to me unto posterity, this parricide of citizens being slain. But if it might impend (threaten) to me mostly (very much), yet I have been always with this mind, that I might think envy produced by virtue, glory, not envy.
[tr. Underwood (1885)]

Certainly it was not to be feared by me, lest any ill-will should redound to [affect] me for posterity, this parricide of citizens having been slain. But if this should threaten me very much, yet I have been always with [of] this mind, that I should think ill will produced by virtue, glory, not ill will.
[tr. Dewey (1916)]

Certainly I did not have to fear, lest with this parricide of citizens having been killed, anything of unpopularity might run over in posterity. And yet, if these were to threaten me especially, however, I have always been in this mind, so that I thought that unpopularity obtained by virtue is an honour, not unpopularity at all.
[IB Notes]

I have always been of the opinion that infamy earned by doing what is right is not infamy at all, but glory.
[E.g.]

 
Added on 22-Feb-24 | Last updated 22-Feb-24
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Cicero, Marcus Tullius

Our virtues are usually only vices in disguise.

[Nos vertus ne sont le plus souvent que des vices déguisés]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], Epigraph (1675 ed.) [tr. Tancock (1959)]
    (Source)

Added as an epigraph to the entire work in the 4th (1675) edition. A common theme in La Rochefoucauld's work, and variations of this maxim (and related thoughts) had been in the preceding editions and even this and later (see also ¶442).

(Source (French)). Alternate translations:

Our Vertues are oftentimes in Reality no better than Vices disguised.
[tr. Stanhope (1694)]

Our virtues are most frequently but vices disguised.
[tr. Bund/Friswell (1871)]

Our virtues are mostly but vices in disguise.
[tr. FitzGibbon (1957)]

Our virtues, most often, are only vices disguised.
[tr. Whichello (2016)]

 
Added on 16-Feb-24 | Last updated 16-Feb-24
Link to this post | 1 comment
Topics: , , , ,
More quotes by La Rochefoucauld, Francois

And what is shameful if those who do it don’t think it so?

[τί δ’ αἰσχρὸν ἢν μὴ τοῖσι χρωμένοις δοκῇ]

Euripides (485?-406? BC) Greek tragic dramatist
Æolus [Αἴολος], frag. 19 (TGF) [tr. Aleator (2012)]
    (Source)

This bit of moral relativism (likely coming from Macareus, the son of Aeolus, who committed incest with his sister, Canace) continues to provoke commentary, thus varied translations. Aristophanes includes a reference to this line in his The Frogs.

Nauck frag. 19, Barnes frag. 5, Musgrave frag. 1. (Source (Greek)). Alternate translations:

But what is base, if it appear not base
To those who practice what their soul approves?
[tr. Wodhull (1809)]

What is shameful, if it does not seem to be so to those who do it?
[Source]

What's wrong if they who do it think not so?
[Source (1902)]

Why shameful, if it does not seem so to those who practice it?
[Source (2018)]

 
Added on 6-Feb-24 | Last updated 6-Feb-24
Link to this post | No comments
Topics: , , , , , ,
More quotes by Euripides

I don’t like people who have never fallen or stumbled. Their virtue is lifeless and of little value. Life hasn’t revealed its beauty to them.

Boris Pasternak (1890-1960) Russian poet, novelist, and literary translator
Doctor Zhivago [До́ктор Жива́го], Part 2, ch. 13 “Opposite the House of Sculptures,” sec. 12 [Yury] (1955) [tr. Hayward & Harari (1958), US ed.]
    (Source)

Alternate translations:

I don't like people who have never fallen or stumbled. Their virtue is lifeless and it isn't of much value. Life hasn't revealed its beauty to them.
[tr. Hayward & Harari (1958), UK ed., "Opposite the House of the Caryatids"]

I don't like the righteous ones, who never fell, never stumbled. Their virtue is dead and of little value. The beauty of life has not been revealed to them.
[tr. Pevear & Volokhonsky (2010), "Opposite the House with Figures"]

 
Added on 2-Feb-24 | Last updated 5-Mar-24
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Pasternak, Boris

Beauty is indeed a good gift of God; but that the good may not think it a great good, God dispenses it even to the wicked.

[Quod bonum Dei quidem donum est; sed propterea id largitur etiam malis, ne magnum bonum uideatur bonis.]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
City of God [De Civitate Dei], Book 15, ch. 22 (15.22) (AD 412-416) [tr. Dods (1871)]
    (Source)

Referencing Genesis 6:1-4, and of the "sons of God" who fell in love with the physical beauty of the women of the earthly city.

(Source (Latin)). Alternate translations:

Bodily beauty [...] is indeed a gift of God, but given to the evil also, lest the good should imagine it of any such great worth.
[tr. Healey (1610)]

Their beauty, in itself, was a gift of God, but it is the kind of gift which God gives even to the wicked so that good men may realize how slight a good it is.
[tr. Walsh/Monahan (1952)]

This beauty is indeed a good given by God, but he bestows it also on the wicked lest the good should regard it as a great good.
[tr. Levine (Loeb) (1966)]

Such beauty is certainly a good, a gift of God; but he bestows it on the evil as well as on the good for this reason, for fear that the good may consider it an important good.
[tr. Bettenson (1972)]

Such beauty is certainly a good, a gift from God; but He grants it to the evil also, lest it should come to seem too great a good to the good.
[tr. Dyson (1998)]

This good of beauty is indeed God's gift, but it is bestowed also on the wicked, so that it may not appear as a great blessing to those who are good.
[tr. Babcock (2012)]

 
Added on 8-Jan-24 | Last updated 8-Jan-24
Link to this post | No comments
Topics: , , , , ,
More quotes by Augustine of Hippo

In order to be well received, an actor need not be on stage all the way through the play, as long as he performs satisfactorily in the scenes in which his character appears. In the same way, a wise man need not feel that he must loiter to the very end of the very last act. To demonstrate virtue and excellent character, a short life is long enough.
 
[Neque enim histrioni, ut placeat, peragenda fabula est, modo in quocunque fuerit actu probetur; neque sapientibus usque ad “Plaudite” veniendum est. Breve enim tempus aetatis satis longum est ad bene honesteque vivendum.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Senectute [Cato Maior; On Old Age], ch. 19 / sec. 70 (19.70) (44 BC) [tr. Cobbold (2012)]
    (Source)

Many older translators refer to the plaudite, which was was the last word of many Latin plays, particularly those of Terence and Plautus. It was basically a formal cue for the audience to applaud. Waiting for the plaudite is the same as waiting for the end of the play, the fall of the curtain.

(Source (Latin)). Alternate translations:

I wolde that ye knowe that as the poete makith not onely by versys of a fable in his comedye callid an enterlude to the intente bycause that it please to hym that pleyeth it in the game. But the poete makith onely his comedye and enterlude to the ende bycause that in every pagent he be preysed and commended of every man aftir his playe. And the wise man also ought not to desire to lyve tylle that he saye "That is to witt I will no lenger of my life." For a short and a litle tyme of age is long for to lyve wele and honestly.
[tr. Worcester/Worcester/Scrope (1481)]

For he that is a stage-player needeth not of necessity to be an actor in the interlude or comedy until the last end thereof (to delight the beholders), but in what act of the same soever he playeth or chanceth to be, he must so expressly handle and play his part, that he may win praise and commendation; neither should a wise man live till the plaudite be stricken up. For a short space and time of life is long enough to live well and honestly, and in whatsoever age we be in, it is sufficient to have lived therein godly and virtuously.
[tr. Newton (1569)]

For a good actor is not applauded in the midst of a Scene, so a wise mans praise comes not till the end. The time of our age is short indeed; but long enough to live well and honestly.
[tr. Austin (1648), ch. 21]

When a good Actor doth his part present,
In ev'ry Act he our attention draws,
That at the last he may find just applause,
So (though but short) yet we must learn the art
Of virtue, on this Stage to act our part;
True wisdome must our actions so direct,
Not only the last Plaudite to expect.
[tr. Denham (1669)]

A short Space of time is long enough, if constantly employed in the Pursuit of Honour and Virtue.
[tr. Hemming (1716)]

And as the Player may be applauded in every Scene, tho' to give true Satisfaction he must finish his Play; so with the wise Man, he lives approv'd by all till his last Plaudit. For the time of Man's life is short, yet it is long enough to live well.
[tr. J. D. (1744)]

No Man expects of any one Actor on the Theatre, that he should perform all the Parts of the Piece himself: One Role only is committed to him, and whatever that be, if he acts it well, he is applauded. In the same Manner, it is not the Part of a wise Man, to desire to be busy in these Scenes to the last Plaudit. A short Term may be long enough to live it well and honourably.
[tr. Logan (1744)]

It is in life as on the stage, where it is not necessary in order to be approved, that the actor's part should continue to the conclusion of the drama; it is sufficient, in whatever scene he shall make his final exit, that he supports the character assigned him with deserved applause. The truth is, a small portion of time is abundantly adequate to the purposes of honour and virtue.
[tr. Melmoth (1773)]

For neither must a play be gone all through by a player, that he may please; it is only needful that he be approved in whatsoever act he shall have been; nor should a wise man live quite to Plaudite. For a short space of time is long enough to live virtuously and honourably.
[Cornish Bros. ed. (1847)]

For neither need the drama be performed entire by the actor, in order to give satisfaction, provided he be approved in whatever act he may be: nor need the wise man live till the plaudite. For the short period of life is long enough for living well and honourably.
[tr. Edmonds (1874)]

In order to give pleasure to the audience, the actor need not finish the play; he may win approval in whatever act he takes part in; nor need the wise man remain on the stage till the closing plaudit. A brief time is long enough to live well and honorably.
[tr. Peabody (1884)]

An actor, in order to earn approval, is not bound to perform the play from beginning to end; let him only satisfy the audience in whatever act he appears. Nor need a wise man go on to the concluding "plaudite." For a short term of life is long enough for living well and honourably.
[tr. Shuckburgh (1895)]

Our span of life is brief, but it is long enough for us to live well and honestly.
[ed. Harbottle (1906)]

Why ev'n the actor to secure applause
Need not play to the end: if but he do
His best, he will be cheered: if wise, he'll stop
Before he reach the final "Plaudite."
A little time's enough, in which to live
A good and honest life.
[tr. Allison (1916)]

The actor, for instance, to please his audience need not appear in every act to the very end; it is enough if he is approved in the parts in which he plays; and so it is not necessary for the wise man to stay on this mortal stage to the last fall of the curtain. For even if the allotted space of life be short, it is long enough in which to live honourably and well.
[tr. Falconer (1923)]

An actor, in order to find favor, does not have to take part all the way through a play; he need only prove himself in any act in which he may appear; similarly the wise and good man does not have to keep going until the curtain is rung down. A brief span of years is quite long enough for living a good and honorable life.
[tr. Copley (1967)]

An actor does not have to appear in the last part of the movie: he can earn good reviews from what he does in any part of it. And neither must life be drawn out until some venerable time for the final curtain. A short time of life is enough to live well and honorably.
[tr. Gerberding (2014)]

During a drama an actor has no need
To be cheered but in the parts he plays
while on the stage of mortal life, indeed,
A man of discernment never stays
Until the last applause. A short life is always
Long enough to be lived honestly and well.
[tr. Bozzi (2015)]

An actor does not need to remain on stage throughout the play. It is enough that he appears in the appropriate acts. Likewise, a wise man need not stay on the stage of this world until the audience applauds at the end. The time allotted to our lives may be short, but it is long enough to live honestly and decently.
[tr. Freeman (2016)]

 
Added on 4-Jan-24 | Last updated 4-Jan-24
Link to this post | No comments
Topics: , , , , , ,
More quotes by Cicero, Marcus Tullius

They loved their wives, and were beloved by them. Their entire attention was directed to educating their children in the ways of virtue; the miseries of their fellow countrymen were constantly represented to them and held up as the sorriest of examples. Above all, they were taught that individual interest is always bound to the common interest, that to try to separate them was to invite ruin, that virtue is not something costly to achieve nor painful to exercise, and that justice for others is a blessing for ourselves.
They soon had the consolation of virtuous fathers, seeing their children develop in their image.

[Ils aimoient leurs femmes, et ils en étoient tendrement chéris. Toute leur attention étoit d’élever leurs enfants à la vertu. Ils leur représentoient sans cesse les malheurs de leurs compatriotes, et leur mettoient devant les yeux cet exemple si touchant ; ils leur faisoient surtout sentir que l’intérêt des particuliers se trouve toujours dans l’intérêt commun ; que vouloir s’en séparer, c’est vouloir se perdre ; que la vertu n’est point une chose qui doive nous coûter ; qu’il ne faut point la regarder comme un exercice pénible ; et que la justice pour autrui est une charité pour nous.
Ils eurent bientôt la consolation des pères vertueux, qui est d’avoir des enfants qui leur ressemblent.]

Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 12, Usbek to Mirza (1721) [tr. Healy (1964)]
    (Source)

In the story of the Troglodytes, a tribe who had been decimated by a plague after years of self-interested anarchy where every person did as they wished. The survivors developed a philosophy of mutual aid and community, and prospered.

(Source (French)). Alternate translations:

They lov'd their Wives, and were tenderly belov'd by them. They were wholly intent upon educating their Children to Virtue. They continually represented to them the Calamities of their Countrymen, and often set that moving Example before their Eyes. They above all things instill'd into them this Principle, that every private Man's Interest is inseparable from the Interest of the Community. To divide it, is Ruin. That Virtue is not a thing which should be troublesome to us, nor ought the Exercise of it to give us pain; and that Justice to another, is Charity to our selves.
They had soon the Consolation of virtuous Fathers; which is, to have Children like themselves.
[tr. Ozell (1736)]

They loved their wives, and were affectionately beloved by them. The training up their children to virtue engaged their utmost care. They continually represented to them the miseries of their countrymen, and placed their melancholy example before their eyes. They especially inculcated upon their minds, that the interests of individuals was always to be found in that of the community, and that to attempt to seek it separately was to destroy it; that virtue is by no means a thing that ought to be burdensome to us, nor the practice of it considered as painful; that doing justice to others is acting charitably to ourselves. They soon enjoyed the consolation of virtuous parents, which consists in having children like themselves.
[tr. Floyd (1762)]

They loved their wives, and were beloved most tenderly. Their utmost care was given to the virtuous training of their children. They kept before their young minds the misfortunes of their countrymen, and held them up as a most melancholy example. Above all, they led them to see that the interest of the individual was bound up in that of the community; that to isolate oneself was to court ruin; that the cost of virtue should never be counted, nor the practice of it regarded as troublesome; and that in acting justly by others, we bestow blessings on ourselves.
They soon enjoyed the reward of virtuous parents, which consists in having children like themselves.
[tr. Davidson (1891)]

They loved their wives, and were in turn tenderly beloved by them. Their whole ambition was to rear their children virtuously. They constantly placed before their eyes the misfortunes of their fellow-countrymen, and proved to them by this thrilling example that the interest of the individual is one with the interest of the community; that to attempt to separate them is to court ruin; that virtue is a thing the practice of which ought to be found easy; that we should never regard its cultivation as a painful exercise, and that justice to others is a blessing to ourselves. They had soon the consolation of virtuous fathers, which is to see their children grow up in their likeness.
[tr. Betts (1897)]

They loved their wives, who cherished them tenderly in return; they devoted their whole attention to raising their children in the path of virtue; they told them repeatedly of the misfortunes of their compatriots, and showed them those piteous examples; above all, they made them feel that the interest of the individual is always identical with the common interest, and that to attempt to separate oneself from it is fatal; that we should not find virtue arduous, or regard it as a painful exercise, and that justice to another is a charity to oneself.
Soon they knew the consolation of virtuous fathers, which is to have children like themselves.
[tr. Mauldon (2008)]

They loved their wives, who in turn cherished them. Their great aim was to raise their children in the path of virtue. They constantly told them stories about their compatriots, putting that unhappy example before their eyes. Above all, they stressed that one;s self0--interest is always contained within the common interest, and that to separate those two was to take a step toward ruin; they taught also that virtue need cost us nothing, that we must not regard virtue as a painful burden; finally, they taught that to do justice for one is to do good for all.
In time they enjoyed the consolation of virtuous fathers, which is to have children who resemble them.
[tr. MacKenzie (2014)]

 
Added on 2-Jan-24 | Last updated 2-Jan-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Montesquieu, Baron de

It is not the whole ov our duty tew foller the examples ov good men, but tew leave behind us sum decent tracks for others tew foller.

[It is not the whole of our duty to follow the examples of good men, but to leave behind us some decent tracks for others to follow.]

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. 132 “Affurisms: Chips” (1874)
    (Source)
 
Added on 28-Dec-23 | Last updated 28-Dec-23
Link to this post | No comments
Topics: , , , , ,
More quotes by Billings, Josh

You know not, will not know, what Christians are;
Their pride is to be Christians, never men;
Ay, even that which since their Founder’s time
Hath tinged their superstition with a touch
Of pure humanity, is prized by them
Never because ’tis human, but because
‘Twas preached and practised by their Jesus Christ.
‘Tis well for them he was so rare a man;
Well that they take his virtues upon trust;
But what to them the virtues of their Christ?
‘Tis was not his virtues, but his name alone
They seek to spread, that it may dominate
And cloud the names of other noble men;
Ay, ’tis the name, the name of Christ alone
Your Christian cares about.

[Du kennst die Christen nicht, willst sie nicht kennen.
Ihr Stolz ist: Christen sein; nicht Menschen. Denn
Selbst das, was, noch von ihrem Stifter her,
Mit Menschlichkeit den Aberglauben würzt,
Das lieben sie, nicht weil es menschlich ist:
Weil’s Christus lehrt; weil’s Christus hat getan.—
Wohl ihnen, daß er so ein guter Mensch
Noch war! Wohl ihnen, daß sie seine Tugend
Auf Treu und Glaube nehmen können!—Doch
Was Tugend?—Seine Tugend nicht; sein Name
Soll überall verbreitet werden; soll
Die Namen aller guten Menschen schänden,
Verschlingen. Um den Namen, um den Namen
Ist ihnen nur zu tun.]

Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Nathan the Wise [Nathan der Weise], Act 2, sc. 1 [Sittah] (1779) [tr. Maxwell (1917)]
    (Source)

(Source (German)). Alternate translations:

You do not know the christians.
You will not know them. 'Tis this people's pride
not to be men, but to be christians. Even
what of humane their founder felt, and taught,
and left to savour their fond superstition,
they value not because it is humane,
lovely, and good for man; they only prize it
because 'twas Christ who taught it, Christ who did it.
'Tis well for them he was so good a man:
well that they take his goodness all for granted,
and in his virtues put their trust. His virtues --
'Tis not his virtues, but his name alone
they wish to thrust upon us. -- 'Tis his name
which they desire should overspread the world,
should swallow up the name of all good men,
and put the best to shame. Tis his mere name
they care for --
[tr. Taylor (1790)]

Thou dost not know the Christians, wilt not know them.
Their pride, that is: the Christian; not the Man.
For even what, still coming from their founder,
With human worth, imbibes their superstition,
Is not adored by them, because 'tis human:
No, but because Christ taught, Christ acted so. --
'Tis well for them, that yet so good a man
He was! 'Tis well for them, that they may take
His virtue granted, and on faith! -- But what
Of virtue! -- Not his Virtue; no, his Name
They wish to spread all o'er the world; his name
Shall stigmatize the names of all good men,
And swallow them. The name, and but the name, --
That's what they cherish.
[tr. Reich (1860)]

You do not, will not, know the Christian race.
It is their pride not to be men, but Christians.
The virtue which their founder felt and taught,
The charity He mingled with their creed,
Is valued, not because it is humane,
And good, and lovely, but for this alone,
That it was Christ who taught it, Christ who did it.
;Tis well for them He was so good a man.
Well that they take His goodness all on trust.
And in His virtues put their faith. His virtues!
'Tis not His virtues, but His name alone
They wish to thrust upon us -- His mere name,
Which they desire should overspread the world,
Should swallow up the name of all good men.
And put the rest to shame. 'Tis for His name
Alone they care.
[tr. Boylan (1878)]

Thou knowest not the christians, will'st not know them:
Their pride is to be Christians, and not men.
For even that which from their Founder's time
Seasons their superstition with humanity, --
That love they not because 'tis human; -- no,
Because Christ taught it and Christ practised it.
'Tis well for them that he was really such
A good man! Well, that they can take on trust
His virtue! Yet what speak I of his virtue?
'Tis not his virtue, 'tis his name alone,
That over all the earth shall spread abroad,
To put to scorn and swallow up the name
Of every other good man. 'Tis the name,
The name alone they care for, they.
[tr. Corbett (1883)]

Thou knowest the Christians not -- wilt not know them.
Their pride is to be Christians -- not men. For
Even that humanity, which by their Founder
Was rooted in their superstition, that love they
Not because it is humane, but because
He taught it -- because so Christ hath done.
Tis well for them He was indeed so
Good a man. 'Tis well for them that they
His virtue can accept on faith, and on belief.
His virtue say I? Not His virtue. His name alone
Shall over all be spread, and shall the name
Of all good men shame and destroy. The name --
And nothing but the name -- is their concern.
[tr. Jacks (1894)]

You do not know the Christians, don’t want to know them. Their pride is to be Christians, not men. Because even what leavens superstition with mitigating aspects, -- dating back to their founder -- they don’t love because it is human. (They love it) because Christ teaches it, because Christ has done it. Lucky they that such a good man existed yet! Lucky they that they can take his virtue on faith and belief! But what virtue? Not his virtue, his name is to be propagated everywhere, is to desecrate the name of all good men, devour it. For the name, for the name only, they care.
[tr. Reinhardt (1950)]

You do not know the Christians, will not know them.
Their pride is to be Christians, and not men.
For even that which from their Founder’s day
With human nature spices superstition
They don’t love for its human worth: because
Their Jesus taught it, by him it was done. --
O well for them, that he was a good man!
And well for them, that they can take his virtue
On faith! -- But what of virtue? -- It’s not that
Shall overspread the world, but just his name;
That name shall swallow all the names of men,
Put them to shame. The name, the name alone,
Is all they care for.
[tr. Morgan (1955), l. 72ff]

You don't know Christians, and you'll never know them. Their pride's not to be men, its to be Christians. Even humanity -- which from the days of their dear Lord Jesus Christ has lessened superstition -- they love, not for its human quality, but only because Christ taught it and showed it in His deeds. It is indeed a blessing that He was so good a man, a man in whose virtues they can place their entire faith! But are His virtues really theirs? No, not at all, it's not His virtues but His name that they attempt to spread throughout the world and, in so doing, cloud with slander and obliterate the names of all good men. The name alone is everything to these Christians.
[tr. Ade (1972)]

 
Added on 27-Dec-23 | Last updated 27-Dec-23
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Lessing, Gotthold

Some joys, it’s true, are wrong in Heaven’s eyes;
Yet Heaven is not averse to compromise.

[Le ciel défend, de vrai, certains contentements;
Mais on trouve avec lui des accommodements.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Tartuffe, Act 4, sc. 5 [Tartuffe to Elmire] (1664) [tr. Wilbur (1961)]
    (Source)

Moliere inserts a note in this line, "A scoundrel is speaking [C’est un scélérat qui parle.]"

(Source (French)). Alternate translations:

Heaven, it is true, forbids certain gratifications, but there are ways and means of compounding such matters.
[tr. Van Laun (c. 1870)]

Heaven, it is true, forbids certain gratifications; but there are ways of compounding these matters.
[tr. Mathew (1890)]

Heaven forbids, 't is true, some satisfactions;
But we find means to make things right with Heaven.
[tr. Page (1909)]

It's true that heaven forbids some satisfactions,
But there are possible ways to understandings.
[tr. Bishop (1957)]

It's true, there are some pleasures Heaven denies;
But there are ways to reach a compromise.
[tr. Frame (1967)]

It's true that Heaven forbids certain pleasures,
but it's possible to make bargains.
[tr. Steiner (2008)]

Heaven forbids, in truth, certain contentments;
But we find with him accomodations.
[Source]

It's true Heaven forbids some pleasures, but a compromise can usually be found.
[E.g.]

 
Added on 12-Dec-23 | Last updated 12-Dec-23
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Moliere

To an embalmer there are no good men and bad men. There are only dead men and live men.

H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 4, § 15 (1916)
    (Source)
 
Added on 7-Dec-23 | Last updated 7-Dec-23
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Mencken, H. L.

Whilst that for which all virtue now is sold,
And almost every vice, almighty gold ….

Ben Jonson (1572-1637) English playwright and poet
“Epistle to Elizabeth, Countess of Rutland” (1599)
    (Source)

Reprinted in The Forest, Poem 12.
 
Added on 6-Dec-23 | Last updated 6-Dec-23
Link to this post | No comments
Topics: , , , , , ,
More quotes by Jonson, Ben

If it is usual to be strongly impressed with things rare and extraordinary, how comes it then that Virtue is taken so little notice of?

[S’il est ordinaire d’être vivement touché des choses rares, pourquoi le sommes-nous si peu de la vertu?]

Jean de La Bruyere
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 2 “Of Personal Merit [Du Mérite Personnel],” § 20 (2.20) (1688) [Browne ed. (1752)]
    (Source)

(Source (French)). Alternate translations:

If 'tis common to be Toucht with things Rare, how comes it that we are so little toucht with Virtue?
[Bullord ed. (1696)]

If 'tis common to be touch'd with things rare, how comes it we are so little touch'd with Virtue?
[Curll ed. (1713)]

If it be usual to be strongly impressed by things that are scarce, why are we so little impressed by virtue?
[tr. Van Laun (1885)]

If it is usual to be strongly attracted by things that are rare, why has virtue so little attraction for us?
[tr. Stewart (1970)]

 
Added on 5-Dec-23 | Last updated 5-Dec-23
Link to this post | No comments
Topics: , , , , ,
More quotes by La Bruyere, Jean de

The root of human virtue seldom bears
Like branches; and the Giver wills it so,
That men may know it is His gift, not theirs.
 
[Rade volte risurge per li rami
l’umana probitate; e questo vole
quei che la dà, perché da lui si chiami.]

Dante Alighieri the poet
Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 7, l. 121ff (7.121-123) (1314) [tr. Sayers (1955)]
    (Source)

Dante noting that the sons of great kings rarely measure up to their fathers, a reminder from God that those who would be great must seek His blessing, not rely on their heritage.

(Source (Italian)). Alternate translations:

Rarely into the branches of the tree
Doth human worth mount up; and so ordains
He who bestows it, that as his free gift
It may be call’d.
[tr. Cary (1814)]

Rarely shoots merit up into the boughs,
Or human worth; and such the will of Him,
That from the Donor they should seem to come.
[tr. Bannerman (1850)]

Not oftentimes upriseth through the branches
The probity of man; and this He wills
Who gives it, so that we may ask of Him.
[tr. Longfellow (1867)]

Seldom rises human goodness through the branches; and this wills He who gives it in order that from Him it may be claimed.
[tr. Butler (1885)]

But rarely in the branch again is grown
Our human excellence, so willeth He
Who gives it, that the boon be called His own.
[tr. Minchin (1885)]

Rarely doth human goodness rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Norton (1892)]

Rarely doth human probity rise through the sons branches:
and this he wills who giveth it,
so that it may be prayed for from him.
[tr. Okey (1901)]

Rarely does human worth rise through the branches, and this He wills who gives it, that it may be sought from Him.
[tr. Sinclair (1939)]

Full seldom human virtue rises through
The branches; and the Giver wills it so,
That they to him for such a gift may sue.
[tr. Binyon (1943)]

Rare is the tree that lifts to every limb
the sap of merit -- He who gives, so wills
that men may learn to beg their best from Him.
[tr. Ciardi (1961)]

Rarely does human worth rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Singleton (1973)]

Not often does the sap of virtue rise
to all the branches. This is His own gift,
and we can only beg that He bestow it.
[tr. Musa (1981)]

Rarely does human worth rise through the branches;
That is the will of him whose gift it is,
So that it should be matter for petition.
[tr. Sisson (1981)]

How seldom human worth ascends from branch to branch,
and this is willed by Him who grants that gift,
that one may pray to Him for it!
[tr. Mandelbaum (1982)]

Seldom does human probity rise up through the branches, and this is willed by him who gives it, that it may be attributed to him.
[tr. Durling (2003)]

Human worth rarely increases through its branches: and this He wills who creates it, so that it may be asked for of him.
[tr. Kline (2002)]

It seldom happens that man’s probity
will rise through every branch. He wills it thus,
so, given from beyond, it’s known as His.
[tr. Kirkpatrick (2007)]

Rarely does human worth rise through the branches.
And this He wills who gives it,
so that it shall be sought from Him.
[tr. Hollander/Hollander (2007)]

Goodness rarely flows to the spreading branches
Of a family tree, for God who gives it decrees
That since the gift is His, humans must ask it.
[tr. Raffel (2010)]

 
Added on 10-Nov-23 | Last updated 10-Nov-23
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Dante Alighieri

Call me a scoundrel, only call me rich!
All ask how great my riches are, but none
Whether my soul is good.

[ἔα με κερδαίνοντα κεκλῆσθαι κακόν]

Euripides (485?-406? BC) Greek tragic dramatist
Bellerophon [Βελλεροφῶν], frag. 181 (Nauck, TGF) (c. 430 BC) [tr. Gummere (1925)]
    (Source)

Barnes frag. 65. Found (in Latin) in Seneca, Epistulae morales ad Lucilium, 115.14:

Sine me vocari pessimum, ut dives vocer.
An dives, omnes quaerimus, nemo, an bonus.

(Source (Greek)). Alternate translations:

If any gain ensue, I am content.
To be term'd wicked. We all ask this question,
Whether a man be rich, not whether virtuous.
[tr. Wodhull (1809)]

Let me be called a scoundrel, but a rich one.
We all ask if he’s rich, not if he’s good.
[Source]

 
Added on 7-Nov-23 | Last updated 7-Nov-23
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Euripides

The least vile of all merchants is he who says: “Let us be virtuous, since, thus, we shall gain much more money than the fools who are dishonest.” For the merchant, even honesty is a financial speculation.

[Le moins infâme de tous les commerçants, c’est celui qui dit: Soyons vertueux pour gagner beaucoup plus d’argent que les sots qui sont vicieux. — Pour le commerçant, l’honnêteté elle-même est une spéculation de lucre.]

Charles Baudelaire
Charles Baudelaire (1821-1867) French poet, essayist, art critic
Journaux Intimes [Intimate Journals], “Mon cœur mis à nu [My Heart Laid Bare],” § 47 (1864–1867; pub. 1887) [tr. Isherwood (1930)]
    (Source)

(Source (French)). Alternate translation:

The least despicable of merchants is the one who says: Let us be virtuous so that we can make far more money than those vice-ridden fools. -- For the merchant, even honesty offers a money-making opportunity.
[tr. Sieburth (2022)]

 
Added on 6-Nov-23 | Last updated 6-Nov-23
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Baudelaire, Charles

Everything beautiful and noble is the result of reason and calculation. Crime, of which the human animal has learned the taste in his mother’s womb, is natural by origin. Virtue, on the other hand, is artificial, supernatural, since at all times and in all places gods and prophets have been needed to teach it to animalized humanity, man being powerless to discover it by himself. Evil happens without effort, naturally, fatally; Good is always the product of some art.

[Tout ce qui est beau et noble est le résultat de la raison et du calcul. Le crime, dont l’animal humain a puisé le goût dans le ventre de sa mère, est originellement naturel. La vertu, au contraire, est artificielle, surnaturelle, puisqu’il a fallu, dans tous les temps et chez toutes les nations, des dieux et des prophètes pour l’enseigner à l’humanité animalisée, et que l’homme, seul, eût été impuissant à la découvrir. Le mal se fait sans effort, naturellement, par fatalité ; le bien est toujours le produit d’un art.]

Charles Baudelaire
Charles Baudelaire (1821-1867) French poet, essayist, art critic
“Le Peintre de la Vie Moderne [The Painter of Modern Life],” sec. 11 (1863) [tr. Mayne (1964)]
    (Source)

(Source (French)). Alternate translation:

Everything beautiful and noble is the result of reason and calculation. Crime, for which the human creature has acquired a taste in its mother’s womb, is natural in origin. Virtue, on the contrary, is artificial, unnatural since, at all times and among all nations, gods and prophets were necessary to teach virtue to animalistic humanity, which humanity alone was unable to discover. Evil occurs without effort, naturally, through fatality; good is always the product of artifice.
[tr. Kline (2020)]

 
Added on 30-Oct-23 | Last updated 30-Oct-23
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Baudelaire, Charles

Clever men are good, but they are not the best.

Thomas Carlyle
Thomas Carlyle (1795-1881) Scottish essayist and historian
“Goethe,” Foreign Review No. 3 (1828-08)
    (Source)

Reviewing Goethe's Sämmtliche Werke, Vollständige Ausgabe Letzter Hand (1827). Reprinted in Carlyle, Critical and Miscellaneous Essays (1845).
 
Added on 26-Oct-23 | Last updated 26-Oct-23
Link to this post | No comments
Topics: , ,
More quotes by Carlyle, Thomas

LEAR: I am a man
More sinned against than sinning.

Shakespeare
William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 3, sc. 2, l. 62ff (3.2.62-63) (1606)
    (Source)
 
Added on 2-Oct-23 | Last updated 29-Jan-24
Link to this post | No comments
Topics: , , , , ,
More quotes by Shakespeare, William

FOOL: That sir which serves and seeks for gain,
And follows but for form,
Will pack when it begins to rain
And leave thee in the storm.
But I will tarry; the Fool will stay,
And let the wise man fly.
The knave turns fool that runs away;
The Fool, no knave, perdy.

Shakespeare
William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 2, sc. 4, l. 84ff (2.4.84-91) (1606)
    (Source)

Perdie, perdy: "by God" (from the French par Dieu].
 
Added on 12-Sep-23 | Last updated 29-Jan-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Shakespeare, William

Being good is better far than seeming so.

[Refert sis bonus, an velis videri.]

Marcus Valerius Martial
Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 8, epigram 38 (8.38.7) (AD 94) [tr. Francis & Tatum (1924), ep. 415]
    (Source)

(Source (Latin)). Alternate translations:

'Tis better bee, than seeme, good.
[16th C Manuscript]

'Tis not the same,
To covet and to merit a good name.
[tr. Hay (1755)]

Bounteous to be, or seem; the distance wide!
[tr. Elphinston (1782); Book 2, ep. 111]

It makes a difference whether a man is, or only wishes to seem, good.
[tr. Bohn's Classical (1859)]

It matters much whether thou'rt truly good, or would'st appear so.
[ed. Harbottle (1897)]

Wide is the difference 'twixt goodness and pretence.
[tr. Ker (1919)]

... the great gulf ’twixt goodness and pretence.
[tr. Pott & Wright (1921)]

There is a difference between goodness and pretence.
[tr. Shackleton Bailey (1993)]

 
Added on 8-Sep-23 | Last updated 27-Nov-23
Link to this post | No comments
Topics: , , ,
More quotes by Martial

Gustave Dore - Inferno 4.42 - The virtuous pagans (1890)
Gustave Dore – Inferno 4.42 – The virtuous pagans (1890)

Down there, to judge only by what I heard,
there were no wails but just the sounds of sighs
rising and trembling through the timeless air,
The sounds of sighs of untormented grief
burdening these groups, diverse and teeming,
made of men and women and of infants.
Then the good master said, “You do not ask
what sort of souls are these you see around you.
Now you should know before we go on farther,
they have not sinned. But their great worth alone
was not enough, for they did not know Baptism
which is the gateway to the faith you follow,
and if they came before the birth of Christ
They did not worship God the way one should;
I myself am a member of this group.
For this defect, and for no other guilt,
we here are lost. In this alone we suffer:
cut off from hope, we live on in desire.”

[Quivi, secondo che per ascoltare,
non avea pianto mai che di sospiri
che l’aura etterna facevan tremare;
ciò avvenia di duol sanza martìri,
ch’avean le turbe, ch’eran molte e grandi,
d’infanti e di femmine e di viri.
Lo buon maestro a me: “Tu non dimandi
che spiriti son questi che tu vedi?
Or vo’ che sappi, innanzi che più andi,
ch’ei non peccaro; e s’elli hanno mercedi,
non basta, perché non ebber battesmo,
ch’è porta de la fede che tu credi;
e s’e’ furon dinanzi al cristianesmo,
non adorar debitamente a Dio:
e di questi cotai son io medesmo.
Per tai difetti, non per altro rio,
semo perduti, e sol di tanto offesi
che sanza speme vivemo in disio”.]

Dante Alighieri the poet
Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 4, l. 25ff (4.25-42) (1309) [tr. Musa (1971)]
    (Source)

In the First Circle of Hell, Dante encounters the "virtuous pagans," without sin but who cannot go to heaven because they were not baptized (such as children), or because they were born before Christ and therefore could not be saved by faith. They are not physically punished, but languish in an otherwise-pleasant Limbo, longing to be united with God. (Dante did not invent Limbo, but popularized it.)

(Source (Italian)). Alternate translations:

Loud Lamentations were not heard from thence,
But heavy Sighs which trembled through the air:
From th' anguish these of Mind, not Body, came
Of many Infants, Women, and of Men.
You do not ask me, my kind Master said,
What are these Spirits in this place you see;
This you should know before we farther pass.
These have not sinn'd; and 'though they had reward
Deserved for their meritorious acts,
'Twould not avail, since they were ne'er baptiz'd;
For this in your Belief's the Gate of Faith.
They who have lived before Christ appear'd
Have not with proper Prayers ador'd their God.
And I myself, alas! am one of those.
For these defects, and not for any crime,
We're lost; and, without other punishment,
We live desiring, yet depriv'd of hope.
[tr. Rogers (1782), l. 35ff]

Now thro' the void and viewless shadows drear,
Short sighs, thick-coming, led the list'ning ear,
Trembling in murmurs low along the gale:
No pang is here, no tort'ring hour is known,
Their irrecoverable loss alone
Matrons, and fires, and tender babes bewail.
"And can the mournful train that here abide
Unnotic'd pass thee by?" the Poet cry'd,
"These were of the race renown'd of ancient time:
Unknown a Saviour, unador'd a God,
Their blind presumptuous course in reason's road
They still pursu'd, unconscious of a crime.
No bleeding ransom of their sins they knew
Nor from the fount regeneration drew
The sacred symbol of eternal joy!
In ceaseless languors now forlorn they dwell,
Not heirs of Heav'n, nor denizens of Hell,
And of their sad society am I!"
[tr. Boyd (1802), st. 5-7]

Here, as mine ear could note, no plaint was heard
Except of sighs, that made th’ eternal air
Tremble, not caus’d by tortures, but from grief
Felt by those multitudes, many and vast,
Of men, women, and infants. Then to me
The gentle guide: “Inquir’st thou not what spirits
Are these, which thou beholdest? Ere thou pass
Farther, I would thou know, that these of sin
Were blameless; and if aught they merited,
It profits not, since baptism was not theirs,
The portal to thy faith. If they before
The Gospel liv’d, they serv’d not God aright;
And among such am I. For these defects,
And for no other evil, we are lost;
Only so far afflicted, that we live
Desiring without hope.
[tr. Cary (1814)]

Here never aught of louder plaint or moan
Disturbed the listener's hearing; but the air
Trembled eternally with sighs alone.
The cause, a grief where torment hath no share,
Endured of crowded hostings not a few,
Men, women, infants, all assembled there.
And thus the good preceptor -- "Canst thou view
So vast a throng, nor ask of whom the spirits?
I will thou learn, ere we our path pursue.
These were not sinners; yet, whatever their merits.
Suffice not them, wanting baptismal rite.
That each partaker of thy faith inherits.
And if they rose before the Christian light.
Duly they honoured not their Maker's name;
But what these are, am I: our fates unite.
For such default, and not for deeper blame,
Heaven have we lost; yet this our only smart.
Our hope is not, our longing still the same."
[tr. Dayman (1843)]

Here was no plaint, that could be heard, except of sighs, which caused the eternal air to tremble;
And this arose from the sadness, without torment, of the crowds that were many and great, both of children, and women and men.
The good Master said to me: "Thou askest not what spirits are these thou seest? I wish thee to know, before thou goest further,
that they sinned not; and though they have merit, it suffices not: for they had not Baptism, which is the portal of the faith that thou believest;
and seeing they were before Christianity, they worshipped not God aright; and of these am I myself.
For such defects, and for no other fault, are we lost; and only in so far afflicted, that without hope we live in desire."
[tr. Carlyle (1849)]

Here was no sound, to any listener's ear,
Of loud complaint, but frequent sighs of care,
Which made to tremble the eternal air.
It happened thus, from grief of torments void,
Possessing crowds beyond our sight and ken
Of infants, and of women, and of men.
The good master said, "You do not ask me
What are these spirits which you now descry --
Wouldst thou discover, ere we yet draw nigh?
These have not sinn'd, though merit they should have --
'Tis not enough, for baptism they have none,
A portion of the faith you also own:
They lived ere Christianity began;
The God of heaven adored not as they ought.
And of these here, I'm also in the fault
For these defects; for other evil none
Are lost, -- afflicted only thus so far:
Live in desire, but want hope's brightening star."
[tr. Bannerman (1850)]

There as I listen'd I could hear no sound
Of plaint or moan, but rather that of sighs
Which tremulous did stir th' eternal air;
This came not from the martyrdom of pain
But from the dole of those, many and great,
Of children, and of women, and of men.
My kindly master said -- "Thou askest not
Who be these spirits which thou seest now?
Yet here we further go, be to thee known
They sinned not; yet no merit claim'd by them
Availeth aught, because they never knew
The Grace Baptismal, portal of they creed:
And if they liv'd before the day of Grace
They could not in right spirit worship God:
And of that number I myself am one.
For this default and for no other guilt
We are lost souls; afflicted only thus,
That ever hopeless we must still desire."
[tr. Johnston (1867)]

There, in so far as I had power to hear, ⁠
⁠Were lamentations none, but only sighs,
⁠That tremulous made the everlasting air.
And this arose from sorrow without torment,
⁠Which the crowds had, that many were and great,
⁠Of infants and of women and of men. ⁠
To me the Master good: "Thou dost not ask
⁠What spirits these, which thou beholdest, are?
⁠Now will I have thee know, ere thou go farther,
That they sinned not; and if they merit had,
'T is not enough, because they had not baptism, ⁠
⁠Which is the portal of the Faith thou holdest;
And if they were before Christianity,
⁠⁠In the right manner they adored not God;
⁠⁠And among such as these am I myself.
For such defects, and not for other guilt,
⁠⁠Lost are we, and are only so far punished,
⁠⁠That without hope we live on in desire."
[tr. Longfellow (1867)]

Here, so far as listening went, lamentation was not, save of sighs which made the everlasting mist tremble. And this befel of woe without torments which the crowds had, that were many and great, both of infants and of women and of men. The good Master to me: 'Thou demandest not what spirits these are whom thou seest ? Now will I that thou know ere thou go further, that they did not sin; and if they have deserts, it suffices not; because they had not baptism, which is a part of the faith which thou believest. And if they were before Christianity, they adored not God duly; and of this sort am I myself. For such defects, not for other crime, we are lost; and we are harmed only in so far as we live without hope in longing.'
[tr. Butler (1885)]

Here, in as far as hearing is aware,
⁠Was no loud weeping, but a sound of sighs.
⁠Which ever trembled in the eternal air,
And these from sorrow without torments rise,
⁠Sorrow that holds the crowds both many and great,
⁠Men, women, children, of all age and size.
Turned my good master to me: "Dost thou wait
⁠To ask what souls are these thou seest here?
⁠I will that thou shouldst know at once their state.
These have not sinned, and if their acts were fair,
⁠'Twas not sufficient, since they baptism lacked,
⁠The gateway of the Faith which thou dost share.
And if they lived ere Christ's law was a fact.
⁠They did not in fit fashion God adore;
⁠And I myself amongst these last am wreckt.
For such deficiencies, and nothing more,
⁠Our penalty is fixed, the lost among,
⁠To yearn for ever on this hopeless shore.
[tr. Minchin (1885)]

Here, so far as could be heard, there was no plaint but that of sighs which made the eternal air to tremble: this came of the woe without torments felt by the crowds, which were many and great, of infants and of women and of men. The good Master to me, “Thou dost not ask what spirits are these that thou seest. Now I would have thee know, before thou goest farther, that they sinned not; and if they have merits it sufficeth not, because they had not baptism, which is part of the faith that thou believest; and if they were before Christianity, they did not duly worship God: and of such as these am I myself. Through such defects, and not through other guilt, are we lost, and only so far harmed that without hope we live in desire.
[tr. Norton (1892)]

Here, so far as I could tell by listening, there was no wailing, but sighs only, making the air to tremble without ceasing; and this arose from the misery, albeit uncaused by torture, which the crowds felt, and they were many and great; babes and women and men. My gentle Master said to me: "Thou dost not ask what shades are these thou seest. I now would have thee know, or ever thou goest farther, that they have not sinned; and though they have good works to their account, it sufficeth not, for they knew not baptism, which is the gateway of the faith the which thou dost believe. And as they were before Christ's coming, they failed to worship God aright ; and of their number am I myself. For shortcomings such as these, and for no other fault, are we lost: and this our only punishment, that without hope we live in yearning.
[tr. Sullivan (1893)]

Therein, so far as listening was of service,
⁠There was no lamentation, save of sighing,
⁠That made the eternal weight of air to quiver.
This came to pass from sorrow without torments.
⁠That the crowds had, which were both great and many.
⁠Of little children, and of men, and women.
To me the master kind: "Dost thou not ask me
⁠What spirits these are here, whom thou beholdest?
⁠Now I would have thee know, ere thou go further,
That they sinned not: and yet that they have merits
⁠Sufficeth not, because they had not baptism.
⁠Which is a portion of the faith thou holdest:
And, if they were before the Christian advent,
⁠They did not render unto God due worship.
⁠And I of such as these myself am also.
For such defects, and not for other forfeit,
⁠Are we among the lost, and only troubled
⁠At this, that without hope we live in longing.
[tr. Griffith (1908)]

Here, so far as I could tell by listening, was no lamentation more than sighs which kept the air forever trembling; these came from grief without torments that was borne by the crowds, which were vast, of men and women and little children. The good Master said to me: "Does thou not ask what spirits are these thou seest? I would have the know, then, before thou goest farther, that they did not sin; but though they have merits it is not enough, for they had not baptism, which is the gateway of the faith thou holdest; and if they were here before Christianity they did not worship God aright, and of these I am one. For such defects, and not for any guilt, we are lost, and only so far afflicted that without hope we live in desire."
[tr. Sinclair (1939)]

Here was no sound that the ear could catch of rue,
⁠Save only of sighs, that still as they complain
⁠Make the eternal air tremble anew.
And this rose form the sorrow, unracked by pain,
⁠That was in the great multitude below
⁠Of children and of women and of men.
The good Master to me: "Wouldst thou not know
⁠'What spirits are these thou seest and hearest grieve?
⁠I'd have thee learn before thou farther go,
These sinned not: but the merit that they achieve
⁠Helps not, since baptism was not theirs, the gate
⁠Of that faith, which was given thee to believe.
And if ere Christ they came, untimely in date,
⁠They worshipped not with right experience;
⁠And I myself am numbered in their state.
For such defect, and for no other offence,
⁠We are lost, and only in so far amerced
⁠That without hope we languish in suspense."
[tr. Binyon (1943)]

We heard no loud complaint, no crying there,
⁠No sound of grief except the sound of sighing
⁠Quivering for ever through the eternal air;
Grief, not for torment, but for loss undying,
⁠By women, men, and children sighed for so,
⁠Sorrowers thick-thronged, their sorrows multiplying.
Then my good guide: "Thou dost not ask me who
⁠These spirits are,” said he, “whom thou perceivest?
⁠Ere going further, I would have thee know
They sinned not; yet their merit lacked its chiefest
⁠Fulfilment, lacking baptism, which is
⁠The gateway to the faith which thou believest;
Or, living before Christendom, their knees
⁠Paid not aright those tributes that belong
⁠To God; and I myself am one of these.
For such defects alone -- no other wrong --
⁠We are lost; yet only by this grief offended:
⁠That, without hope, we ever live, and long.
[tr. Sayers (1949)]

No tortured wailing rose to greet us here
⁠but sounds of sighing rose from every side,
⁠sending a tremor through the timeless air,
a grief breathed out of untormented sadness,
⁠the passive state of those who dwelled apart,
⁠men, women, children -- a dim and endless congress.
And the Master said to me: "You do not question
⁠what souls these are that suffer here before you?
⁠I wish you to know before you travel on
that these were sinless. And still their merits fail,
⁠for they lacked Baptism's grace, which is the door
⁠of the true faith you were born to. Their birth fell
before the age of the Christian mysteries,
⁠and so they did not worship God's Trinity
⁠in fullest duty. I am one of these.
For such defects are we lost, though spared the fire
⁠and suffering Hell in one affliction only:
⁠that without hope we live on in desire."
[tr. Ciardi (1954)]

Here there was no plaint, that could be heard, except of sighs, which caused the eternal air to tremble; and this arose from the sadness, without torments, of the crowds that were many and great, both of children and of women and men. The good master said to me, “Do you not ask what spirits are these that you see ? Now, before you go farther, I will have you know that they did not sin; but if they have merit, that does not suffice, for they did not have baptism, which is the portal of the faith you hold; and if they were before Christianity, they did not worship God aright, and I myself am one of these. Because of these shortcomings, and for no other fault, we are lost, and only so far afflicted that without hope we live in longing.”
[tr. Singleton (1970)]

Here, for as much as hearing could discover,
⁠there was no outcry louder than the sighs
⁠that caused the everlasting air to tremble.
The sighs arose from sorrow without torments,
⁠out of the crowds -- the many multitudes --
⁠of infants and of women and of men.
The kindly master said: “Do you not ask
⁠who are these spirits whom you see before you?
⁠I'd have you know, before you go ahead,
they did not sin; and yet, though they have merits,
⁠that’s not enough, because they lacked baptism,
⁠the portal of the faith that you embrace.
And if they lived before Christianity,
⁠they did not worship God in fitting ways;
⁠and of such spirits I myself am one.
For these defects, and for no other evil,
⁠we now are lost and punished just with this:
⁠we have no hope and yet we live in longing.”
[tr. Mandelbaum (1980)]

There, in so far as listening could tell me,
⁠The only lamentations were the sighs,
⁠Yet they made the eternal air tremble.
They came from the sadness, without any torment,
⁠Felt by the crowds -- there were many of them, and huge --
⁠Of infants and of men and of men.
The master said: "Are you not going to ask
⁠What sprits these are which you see in this place?
⁠I think you should know before you go on;
They have committed no sin, and if they have merits,
⁠That is not enough, because they are not baptized,
⁠Which all must be, to enter the faith which is yours.
And if they lived before the Christian era,
⁠They did not adore God as he should be adored:
⁠And I am one of those in that position.
For these deficiencies, and no other fault,
⁠We are lost; there is no other penalty
⁠Than to live here without hope, but with desire."
[tr. Sisson (1981)]

⁠Here we encountered
No laments that we could hear -- except for sighs
That trembled the timeless air: they emanated
From the shadowy sadnesses, not agonies,
Of multitudes of children and women and men.
He said, "And don't you ask, what spirits are these?
Before you go on, I tell you: they did not sin:
If they have merit, it can't suffice without
Baptism, portal to the faith you maintain.
Some lived before the Christian faith, so that
They did not worship God aright -- and I
Am one of these. Through this, no other fault,
We are lost, afflicted only this one way:
That having no hope, we live in longing."
[tr. Pinsky (1994), l. 19ff]

⁠Here, as far as could be heard, there was no weeping except of sighs which caused the eternal air to tremble;
⁠these resulted from grief without torture, felt by the crowds, which were many and large, of infants and of women and of men.
⁠My good master to me: “You do not ask what spirits are these you see? Now I wish you to know, before you walk further,
⁠that they did not sin; and if they have merits, it is not enough, because they did not receive baptism, which is the gateway to the faith that you believe.
⁠And if they lived before Christianity, they did not adore God as was needful: and of this kind am I myself.
⁠Because of such defects, not for any other wickedness, we are lost, and only so far harmed that without hope we live in desire.”
[tr. Durling (1996)]

Here there was no sound to be heard, except the sighing, that made the eternal air tremble, and it came from the sorrow of the vast and varied crowds of children, of women, and of men, free of torment. The good Master said to me: ‘You do not demand to know who these spirits are that you see. I want you to learn, before you go further, that they had no sin, yet, though they have worth, it is not sufficient, because they were not baptised, and baptism is the gateway to the faith that you believe in. Since they lived before Christianity, they did not worship God correctly, and I myself am one of them. For this defect, and for no other fault, we are lost, and we are only tormented, in that without hope we live in desire.’
[tr. Kline (2002)]

Here, there was no pandemonium of tortured groans;
only interminable sighs, which trembled the air
with a murderous hum; and this arose
from all the sadnesses, albeit painless,
of the multitude of men and women,
and children of every size.
Then he to me: "Why don't you ask me who these spirits are?
Before you go much further
on, I'd like it to be understood that they are
innocent of sin; however,
lacking Baptism, they could not claim
its saving grace, and thus are doomed forever;
living, as they did, before Christ came
they did not pay the Lord his due respect;
and I myself am classed as one of them.
For these faults, not for any other defect,
are we lost; our only pain
is hopeless, unfulfilled desire. These are the facts.
[tr. Carson (2002)]

Here, there was no pandemonium of tortured groans; only interminable sighs, which trembled the air with a murmurous hum; and this arose from all the sadnesses, albeit painless, of the multitude of men and women, and children of every size. Then he to me: "Why don't you ask me who these spirits are? Before you go much further on, I'd like it to be understood that they are innocent of sin; however, lacking Baptism, they could not claim its saving grace, and thus are doomed forever; living, as they did, before Christ came, they did not pay the Lord his due respect; and I myself am classed as one of them. For these faults, not for any other defect, are we lost; our only pain is hopeless, unfulfilled desire. These are the facts.
[tr. Carson (2002)]

Here in the dark (where only hearing told)
⁠there were no tears, no weeping, only sighs
⁠that caused a trembling in the eternal air --
sighs drawn from sorrowing, although no pain.
⁠This weighs on all of them, those multitudes
⁠of speechless children, women and full-grown men.
'You do not ask,' my teacher in his goodness said,
⁠'who all these spirits are that you see here?
⁠Do not, I mean, go further till you know:
these never sinned. And some attained to merit.
⁠But merit falls far short. None was baptized.
⁠None passed the gate, in your belief, to faith.
They lived before the Christian age began.
⁠They paid no reverence, as was due to God.
⁠And in this number I myself am one.
For such deficiencies, no other crime,
⁠we all are lost yet only suffer harm
⁠through living in desire, but hopelessly.'
[tr. Kirkpatrick (2006)]

Here, as far as I could tell by listening,
⁠was no lamentation other than the sighs
⁠that kept the air forever trembling.
These came from grief without torment
⁠borne by vast crowds
⁠of men, and women, and little children.
My master began: 'You do not ask about
⁠the souls you see? I want you to know,
⁠before you venture farther,
they did not sin. Though they have merit,
⁠that is not enough, for they were unbaptized,
⁠denied the gateway to the faith that you profess.
And if they lived before the Christians lived,
⁠they did not worship God aright.
⁠And among these I am one.
For such defects, and for no other fault,
⁠we are lost, and afflicted but in this,
⁠that without hope we live in longing.'
[tr. Hollander/Hollander (2007)]

And here there was no weeping; the only signs
⁠Of sorrow I heard were sighs that caused a gentle
⁠Trembling, stirring eternal air, yet rising
Not from tortured pain or punishment
⁠But only because there were so many, men
⁠And women and children. My Master asked this question
Of me: "Don't you mean to inquire, again,
⁠Who and what are the spirits you see in here?
⁠I want you to know, before you take another step,
These are not sinners; no matter what they deserve ⁠It can't be enough, for none have been baptized -- ⁠The gateway to Heaven in your faith's clearest terms. All those born before the coming of Christ
⁠Cannot be Christians, worshipping god as He
⁠Requires, and one of many such men am I.
These imperfections, and nothing more, no crimes,
⁠Bar us from Paradise, not punished, not hurt.
⁠We have no hope, we live for our great desire.
[tr. Raffel (2010)]

⁠To the extent
That I could hear at all, all cries were sighs.
The air without end shook to the lament
Not just of men and women: with surprise
I saw young children too. Why were they sent?
I thought, and once again my Master saw
Into my mind, and said: “You do not ask
Who these ones are, why here, and by what law?
I'll tell you, before we resume our task,
Of pain without a sin. But though they be
Ever so virtuous, no unbaptized
Souls are exempted from this penalty,
And if they lived before His Son, they prized
God insufficiently. And I was one
Of those. For such defects, and for no crime
More grave, we're lost: for something left undone
We're doomed to live without hope for all time.”
[tr. James (2013), l. 31ff]

 
Added on 26-Aug-23 | Last updated 10-Sep-23
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Dante Alighieri

This is the tax a man must pay to his virtues, — they hold up a torch to his vices, and render those frailties notorious in him which would have passed without observation in another.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 237 (1820)
    (Source)
 
Added on 24-Aug-23 | Last updated 24-Aug-23
Link to this post | No comments
Topics: , , , , , ,
More quotes by Colton, Charles Caleb

Plato said that virtue has no master. If a person does not honor this principle and rejoice in it, but is purchasable for money, he creates many masters for himself.

Apollonius of Tyana
Apollonius of Tyana (c. AD 15-100) Greek philosopher and religious leader [Ἀπολλώνιος]
Letters from Apollonius of Tyana, ep. 15, Letter to Euphrates [tr. Jones (2006)]
    (Source)

The reference to Plato's Republic, X 617 E.
 
Added on 2-Aug-23 | Last updated 2-Aug-23
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Apollonius of Tyana

Consider what you came from: you are Greeks!
You were not born to live like mindless brutes
but to follow paths of excellence and knowledge.

[Considerate la vostra semenza:
fatti non foste a viver come bruti,
ma per seguir virtute e canoscenza.]

Dante Alighieri the poet
Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 26, l. 118ff (26.118-120) [Ulysses] (1309) [tr. Musa (1971)]
    (Source)

Speaking to his sailors on their final voyage, urging them to explore the unknown.

(Source (Italian)). Alternate translations:

On your original reflect, nor think
That you were, made, like Brutes, to only live,
But knowledge and to virtuous acts pursue.
[tr. Rogers (1782)]

Recall your glorious toils, your lofty birth.
Nor like the grov'ling herds, ally'd to earth.
No base despondence quit your lofty claim.
[tr. Boyd (1802), st. 19]

Call to mind from whence we sprang:
Ye were not form’d to live the life of brutes
But virtue to pursue and knowledge high.
[tr. Cary (1814)]

Bethink you of your birth-rank and its dues:
Ye were not thus for brutish life endued.
But Virtue's path and Learning's born to chuse.
[tr. Dayman (1843)]

Consider your origin: ye were not formed to live like brutes, but to follow virtue and knowledge.
[tr. Carlyle (1849)]

Consider, then, the birth from whence you sprung:
You were not made, like brutes, to live and die:
The path of virtue and of knowledge try.
[tr. Bannerman (1850)]

Consider well the seed from whence you sprung;
You were not made to live as live the beasts,
But to seek virtue and true knowledge grasp.
[tr. Johnston (1867)]

Consider ye the seed from which ye sprang;
Ye were not made to live like unto brutes,
But for pursuit of virtue and of knowledge.
[tr. Longfellow (1867)]

Consider your begetting; ye were not made to live as brutes, but to follow virtue and knowledge.
[tr. Butler (1885)]

Over your noble birthright ye should muse;
To live like senseless brutes ye were not made,
But knowledge to pursue and virtue use.
[tr. Minchin (1885)]

Consider ye your origin; ye were not made to live as brutes, but for pursuit of virtue and of knowledge.
[tr. Norton (1892)]

Bethink you of your birth: ye were not made to live the life of brutes, but to obey the call of valour and of knowledge.
[tr. Sullivan (1893)]

Consider ye the seed that ye are sprung from:
Ye were not made to live as the brute creatures,
But that ye virtue might pursue and knowledge.
[tr. Griffith (1908)]

Take thought of the seed from which you spring. You were not born to live as brutes, but to follow virtue and knowledge.
[tr. Sinclair (1939)]

Think on the seed ye spring from! Ye were made
Not to live life of brute beasts of the field
But follow virtue and knowledge unafraid.
[tr. Binyon (1943)]

Think of your breed; for brutish ignorance
Your mettle was not made; you were made men.
To follow after knowledge and excellence.
[tr. Sayers (1949)]

Greeks! You were not born to live like brutes,
but to press on toward manhood and recognition!
[tr. Ciardi (1954), l. 110]

Consider your origin: you were not made to live as brutes, but to pursue virtue and knowledge.
[tr. Singleton (1970)]

Consider well the seed that gave you birth:
you were not made to live your lives as brutes,
but to be followers of worth and knowledge.
[tr. Mandelbaum (1980)]

Consider then the race from which you have sprung:
You were not made to live like animals,
But to pursue virtue and know the world.
[tr. Sisson (1981)]

Consider well your seed:
You were not born to live as a mere brute does,
But for the pursuit of knowledge and the good.
[tr. Pinsky (1994)]

Consider your sowing: you were not made to live like brutes, but to follow virtue and knowledge.
[tr. Durling (1996)]

Consider your origin: you were not made to live like brutes, but to follow virtue and knowledge.
[tr. Kline (2002)]

Hold clear in thought your seed and origin.
You were not made to live as mindless brutes,
but go in search of virtue and true knowledge.
[tr. Kirkpatrick (2006)]

Consider how your souls were sown:
you were not made to live like brutes or beasts,
but to pursue virtue and knowledge.
[tr. Hollander/Hollander (2007)]

Think of your origins, the people you come from:
You were not made to live like wild-toothed beasts,
But for the pursuit of virtue and honest knowledge.
[tr. Raffel (2010)]

Remember now your pedigree.
You were not born to live as brutes. Virtue
And knowledge are your guiding lights.
[tr. James (2013)]

 
Added on 14-Jul-23 | Last updated 22-Mar-24
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Dante Alighieri

“Let your conscience be your guide” is a silly thing to say to a good man, or a bad one.

Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 5 (1966)
    (Source)
 
Added on 13-Jul-23 | Last updated 13-Jul-23
Link to this post | No comments
Topics: , , , , ,
More quotes by McLaughlin, Mignon

To laugh sturdily and often, and to wear a long belt, are not incongruous with sanctity. God’s image is in every man, high or low — a road puddle holds the moon as well as the sea.

Austin O'Malley
Austin O'Malley (1858-1932) American ophthalmologist, professor of literature, aphorist
Keystones of Thought (1914)
    (Source)
 
Added on 6-Jul-23 | Last updated 6-Jul-23
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by O'Malley, Austin

Do not be deceived by appearances. The virtue of a man is not to be measured by what he does while his wife is watching.

H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 1, § 19 (1916)
    (Source)
 
Added on 22-Jun-23 | Last updated 24-Apr-24
Link to this post | No comments
Topics: , , , , , ,
More quotes by Mencken, H. L.

Imaginary evil is romantic and varied; real evil is gloomy, monotonous, barren, boring. Imaginary good is boring; real good is always new, marvelous, intoxicating.

Simone Weil (1909-1943) French philosopher
Gravity and Grace [La Pesanteur et la Grâce], “Evil” (1947) [ed. Thibon] [tr. Crawford/von der Ruhr (1952)]
    (Source)

Speaking of the portrayal of good and evil in literature.
 
Added on 22-May-23 | Last updated 5-Dec-23
Link to this post | 15 comments
Topics: , , , , , , , , ,
More quotes by Weil, Simone

Being against evil doesn’t make you good.

Ernest Hemingway (1899-1961) American writer
Islands in the Stream, Part 1 “Bimini,” ch. 4 [Roger] (1970)
    (Source)
 
Added on 8-May-23 | Last updated 8-May-23
Link to this post | No comments
Topics: , , ,
More quotes by Hemingway, Ernest

Self-respect cannot be hunted. It cannot be purchased. It is never for sale. It cannot be fabricated out of public relations. It comes to us when we are alone, in quiet moments, in quiet places, when we suddenly realize that, knowing the good, we have done it; knowing the beautiful, we have served it; knowing the truth, we have spoken it.

Whitney Griswold
Whitney Griswold (1906–1963) American historian, educator [Alfred Whitney Griswold]
“Society’s Need for Man,” Baccalaureate Address, Yale University (1957-06-09)
    (Source)
 
Added on 2-May-23 | Last updated 2-May-23
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Griswold, Whitney

Goodness is about what you do. Not who you pray to.

Terry Pratchett (1948-2015) English author
Snuff [Miss Beedle] (2011)
    (Source)
 
Added on 7-Apr-23 | Last updated 7-Apr-23
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Pratchett, Terry

Boundless compassion for all living things is the firmest and surest guarantee of pure moral conduct, and needs no casuistry. Whoever is inspired with it will assuredly injure no one, will wrong no one, will encroach on no one’s rights; on the contrary, he will be lenient and patient with everyone, will forgive everyone, will help everyone as much as he can, and all his actions will bear the stamp of justice, philanthropy, and loving-kindness. On the other hand, if we attempt to say, “This man is virtuous but knows no compassion,” or “He is an unjust and malicious man yet he is very compassionate,” the contradiction is obvious.

[Denn gränzenloses Mitleid mit allen lebenden Wesen ist der festeste und sicherste Bürge für das sittliche Wohlverhalten und bedarf keiner Kasuistik. Wer davon erfüllt ist, wird zuverlässig Keinen verletzen, Keinen beeinträchtigen, Keinem wehe thun, vielmehr mit Jedem Nachsicht haben, Jedem verzeihen, Jedem helfen, so viel er vermag, und alle seine Handlungen werden das Gepräge der Gerechtigkeit und Menschenliebe tragen. Hingegen versuche man ein Mal zu sagen: „dieser Mensch ist tugendhaft, aber er kennt kein Mitleid.” oder: „es ist ein ungerechter und boshafter Mensch; jedod, ist er sehr mitleidig;” so wird der Widerspruch fühlbar.]

Arthur Schopenhauer
Arthur Schopenhauer (1788-1860) German philosopher
On the Basis of Morality [Über die Grundlage der Moral], § 19.4 (Part 3, ch. 8.4) (1840) [tr. Saunders (1965)]
    (Source)

(Source (German)). Alternate translation:

Boundless compassion for all living beings is the surest and most certain guarantee of pure moral conduct, and needs no casuistry. Whoever is filled with it will assuredly injure no one, do harm to no one, encroach on no man's rights ; he will rather have regard for every one, forgive every one, help every one as far as he can, and all his actions will bear the stamp of justice and loving-kindness. On the other hand, if we try to say: "This man is virtuous, but he is a stranger to Compassion"; or: "he is an unjust and malicious man, yet very compassionate;" the contradiction at once leaps to light.
[tr. Bullock (1903)]

 
Added on 5-Apr-23 | Last updated 5-Apr-23
Link to this post | No comments
Topics: , ,
More quotes by Schopenhauer, Arthur

Slavery is not good in itself: it is neither useful to the master nor to the slave, because the slave can do nothing from virtuous motives; nor to the master, because he contracts amongst his slaves all sorts of bad habits — he becomes haughty, passionate, obdurate, vindictive, voluptuous, and cruel.

[Il n’est pas bon par sa nature; il n’est utile ni au maître ni à l’esclave: à celui-ci, parce qu’il ne peut rien faire par vertu; à celui-là, parce qu’il contracte avec ses esclaves toutes sortes de mauvaises habitudes, qu’il s’accoutume insensiblement à manquer à toutes les vertus morales, qu’il devient fier, prompt, dur, colère, voluptueux, cruel.]

Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
The Spirit of Laws [De l’esprit des lois], Vol. 1, Book 15, ch. 1 (1748)

(Source (French)).

Common translation used by English and American abolitionists (e.g., 1812). Alternate translations:

The state of slavery is in its own nature bad. It is neither useful to the master nor to the slave; not to the slave, because he can do nothing through a motive of virtue; not to the master, because by having an unlimited authority over his slaves, he insensibly accustoms himself to the want of all moral virtues, and from thence grows fierce, hasty, severe, choleric, voluptuous, and cruel.
[tr. Nugent (1758 ed.)]

It is not good by its nature; it is useful neither to the master nor to the slave: not to the slave, because he can do nothing from virtue; not to the master, because he contracts all sorts of bad habits from his slaves, because he imperceptibly grows accustomed to failing in all the moral virtues, because he grows proud, curt, harsh, angry, voluptuous, and cruel.
[tr. Cohler/Miller/Stone (1989)]

 
Added on 4-Apr-23 | Last updated 4-Apr-23
Link to this post | No comments
Topics: , , , ,
More quotes by Montesquieu, Baron de

But although tact is a virtue, it is very closely allied to certain vices; the line between tact and hypocrisy is a very narrow one. I think the distinction comes in the motive: when it is kindliness that makes us wish to please, our tact is the right sort; when it is fear of offending, or desire to obtain some advantage by flattery, our tact is apt to be of a less amiable kind.

Bertrand Russell
Bertrand Russell (1872-1970) English mathematician and philosopher
“On Tact,” New York American (1933-02-01)
    (Source)
 
Added on 27-Mar-23 | Last updated 27-Mar-23
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Russell, Bertrand

We all have a pretty clear understanding of goodness, but it seldom applies to the situation we’re in at the moment.

Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 5 (1963)
    (Source)
 
Added on 16-Mar-23 | Last updated 16-Mar-23
Link to this post | No comments
Topics: , , , ,
More quotes by McLaughlin, Mignon

And know, reader, that an ounce of mirth, with the same degree of grace, will serve God farther than a pound of sadness.

Thomas Fuller
Thomas Fuller (1608-1661) English churchman, historian
The History of the Worthies of England, “Worthies of Hertfordshire,” “Writers” (1662)
    (Source)

Writing of Jeremiah Dike. By the late 19th Century, Fuller's comment had been paraphrased into something simpler, though still attributed to him:

An ounce of cheerfulness is worth a pound of sadness to serve God with.
[Source 1872, 1895, 1867]

This sentiment is not unique to Fuller. In Richard Baxter's A Treatise of Self-Denial (1659), in "A Dialog of Self-Denial" between Flesh and Spirit, Flesh says:

Why should I think of what will be tomorrow?
An ounce of mirth is worth a pound of sorrow.

The second line here may have been a common English aphorism prior to Fuller and Baxter.
 
Added on 15-Mar-23 | Last updated 15-Mar-23
Link to this post | No comments
Topics: , , , , , ,
More quotes by Fuller, Thomas (1608)

No vice exists which does not pretend to be more or less like some virtue, and which does not take advantage of this assumed resemblance.

[Il n’y a point de vice qui n’ait une fausse ressemblance avec quelque vertu, et qui ne s’en aide.]

Jean de La Bruyere
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 4 “Of the Heart [Du Coeur],” § 72 (4.72) (1688) [tr. Van Laun (1885)]
    (Source)

See Erasmus.

(Source (French)). Alternate translations:

There is no Vice which has not some resemblance of some Virtue, or other, and which does not make its advantage of it.
[Bullord ed. (1696)]

There is no Vice which has not the false resemblance of some Virtue, or other, and which does not make its advantage of it.
[Curll ed. (1713)]

There is no vice which does not bear a misleading likeness to some virtue, and takes advantage of this.
[tr. Stewart (1970)]

 
Added on 14-Mar-23 | Last updated 6-Jun-23
Link to this post | No comments
Topics: , , , ,
More quotes by La Bruyere, Jean de

It is because gold is rare that gilding has been invented, which, without having its solidity, has all its brilliance. — Thus, to replace the kindness we lack, we have devised politeness, which has all its appearance.

[C’est parce que l’or est rare que l’on a inventé la dorure, qui, sans en avoir la solidité, en a tout le brillant. Ainsi, pour remplacer la bonté qui nous manque, nous avons imaginé la politesse, qui en a toutes les apparences.]

Pierre-Marc-Gaston de Lévis
Pierre-Marc-Gaston de Lévis (1764-1830) French noble, politician, author, aphorist
Maximes et Essais sur Différents Sujets, “Pensées Détachées,” # 180 (1808)
    (Source)

(Source (French)). Frequently misattributed to his more famous father, Francis de Gaston, first Duke de Lévis.

The full aphorism also includes a final clause, "et au défaut de vertu, nous avons l'honneur, qui en a l'éclat" ("and, in default of virtue, we have honor, which has its luster").

The French was incorporated in standard French grammar books for many years.

The English translation shows up in several cases without any attribution and in varied contexts (1, 2, 3).

 
Added on 13-Mar-23 | Last updated 13-Mar-23
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by De Levis, Pierre-Marc-Gaston

But if nature does not ratify law, then all the virtues may lose their sway. For what becomes of generosity, patriotism, or friendship? Where will the desire of benefitting our neighbours, or the gratitude that acknowledges kindness, be able to exist at all? For all these virtues proceed from our natural inclination to love mankind.

[Atqui si natura confirmatura ius non erit, uirtutes omnes tollantur. Vbi enim liberalitas, ubi patriae caritas, ubi pietas, ubi aut bene merendi de altero aut referendae gratiae uoluntas poterit existere? Nam haec nascuntur ex eo quod natura propensi sumus ad diligendos homines, quod fundamentum iuris est.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Legibus [On the Laws], Book 1, ch. 15 / sec. 43 (1.15/1.43) [Marcus] (c. 51 BC) [tr. Barham/Yonge (1878)]
    (Source)

(Source (Latin)). Alternate translations:

If nature does not ratify law, all the virtues lose their sway. What becomes of generosity, patriotism, or friendship? Where should we find the desire of benefitting our neighbours, or the gratitude that acknowledges kindness? For all these virtues proceed from our natural inclination to love and cherish our associates.
[tr. Barham (1842)]

And if Nature is not to be considered the foundation of Justice, that will mean the destruction [of the virtues on which human society depends]. For where then will there be a place for generosity, or love of country, or loyalty, or the inclination to be of service to others, or to show gratitude for favours received? For these virtues originate in our natural inclination to love our fellow-men, and this is the foundation of Justice.
[tr. Keyes (1928)]

That is why every virtue is abolished if nature is not going to support justice. What room will there be for liberality, patriotism, and devotion; or for the wish to serve others or to show gratitude? These virtues are rooted in the fact that we are inclined by nature to have a regard for others; and that is the basis of justice.
[tr. Rudd (1998)]

If nature will not confirm justice, all the virtues will be eliminated. Where will there be a place for liberality, for love of country, for piety, for the desire to do well by others or return kindness? These all arise because we are inclined by nature to love other humans, and that is the foundation of justice.
[tr. Zetzel (1999)]

And if right has not been confirmed by nature, they may be eliminated. In fact, where will liberality be able to exist, where affection for the fatherland, where piety, where the will either to deserve well of another or to or to return a service? These things originate in this, that we are inclined by nature to to cherish human beings; that is the foundation of right.
[tr. Fott (2013)]

 
Added on 9-Mar-23 | Last updated 9-Mar-23
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Cicero, Marcus Tullius

I was raised in an old-fashioned American tradition and there were certain homely things that were taught to me: To try to tell the truth, not to bear false witness, not to harm my neighbor, to be loyal to my country, and so on. In general, I respected these ideals of Christian honor and did as well with them as I knew how. It is my belief that you will agree with these simple rules of human decency and will not expect me to violate the good American tradition from which they spring.

Lillian Hellman (1905-1984) American playwright, screenwriter
Letter to Rep. John S. Wood, House Committee on Un-American Activities (19 May 1952)
    (Source)

On declining to "name names" before HUAC (see here). National Archives copy. Reprinted in The Nation (31 May 1952).

As a result of the letter and her invoking the Fifth Amendment at the HUAC hearings, Hellman was put on the Hollywood Blacklist for the rest of the decade.
 
Added on 8-Mar-23 | Last updated 8-Mar-23
Link to this post | No comments
Topics: , , , , ,
More quotes by Hellman, Lillian

Every man’s last day is fixed.
Lifetimes are brief and not to be regained,
For all mankind. But by their deeds to make
Their fame last: that is labor for the brave.

[Stat sua cuique dies, breve et inreparabile tempus
Omnibus est vitae; sed famam extendere factis,
Hoc virtutis opus.]

Virgil the Poet
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]
    (Source)

Jove, to Alcides (Hercules), comforting him on the pending, but brave, death of Pallas.

(Source (Latin)). Alternate translations:

Each hath his fate; Short and irreparable time
Man's life enjoyes: But by brave deeds to clime
To honour's height, this they by valour gain.
[tr. Ogilby (1649)]

Short bounds of life are set to mortal man.
'Tis virtue's work alone to stretch the narrow span.
[tr. Dryden (1697)]

To every one his day is fixed: a short and irretrievable term of life is given to all: but by deeds to lengthen out fame, this is virtue's task.
[tr. Davidson/Buckley (1854)]

Each has his destined time: a span
Is all the heritage of man:
'Tis virtue's part by deeds of praise
To lengthen fame through after days.
[tr. Conington (1866)]

To every one his day
Stands fixed by fate. The term of mortal life
Is brief, and irretrievable to all.
But to extend the period of its fame
By noble actions, this is virtue's work.
[tr. Cranch (1872), l. 615ff]

Each hath his own appointed day; short and irrecoverable is the span of life for all: but to spread renown by deeds is the task of valour.
[tr. Mackail (1885)]

His own day bideth every man; short space that none may mend
Is each man's life: but yet by deeds wide-spreading fame to send,
Man's valour hath this work to do.
[tr. Morris (1900)]

Each hath his day; irreparably brief
Is mortal life, and fading as the leaf.
'Tis valour's part to bid it bloom anew
By deeds of fame.
[tr. Taylor (1907), st. 63, l. 562ff]

To each his day is given. Beyond recall
man's little time runs by: but to prolong
life's glory by great deeds is virtue's power.
[tr. Williams (1910)]

Each has his day appointed; short and irretrievable is the span of life to all: but to lengthen fame by deeds -- that is valour's task.
[tr. Fairclough (1918)]

Every man, my son,
Has his appointed time; life’s day is short
For all men; they can never win it back,
But to extend it further by noble deeds
Is the task set for valor.
[tr. Humphries (1951)]

Every man's hour is appointed. Brief and unalterable
For all, the span of life. To enlarge his fame by great deeds
Is what the brave man must aim at.
[tr. Day-Lewis (1952)]

Each has his day; there is, for all, a short,
irreparable time of life; the task
of courage: to prolong one's fame by acts.
[tr. Mandelbaum (1971), l. 648ff]

Each man has his allotted day. All life is brief and time once past can never be restored. But the task of the brave man is to enlarge his fame by his actions.
[tr. West (1990)]

Every man has his day, the course
of life is brief and cannot be recalled: but virtue’s task
is this, to increase fame by deeds.
[tr. Kline (2002)]

Each man has his day, and the time of life
is brief for all, and never comes again.
But to lengthen out one’s fame with action,
that’s the work of courage.
[tr. Fagles (2006), l. 553ff]

The day of death awaits all men; their time is brief and comes just once. But they can prolong their fame by action. This is the task of valor.
[tr. Bartsch (2021)]

 
Added on 8-Mar-23 | Last updated 21-Jun-23
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Virgil

Hypocrisy is the tribute that vice pays to virtue.

[L’hypocrisie est un hommage que le vice rend à la vertu.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], ¶ 218 (1665-1678) [tr. FitzGibbon (1957)]
    (Source)

(Source (French)). Alternate translations:

Hypocrisie is a Sort of Homage which Vice pays to Vertue.
[tr. Stanhope (1694), ¶ 219]

Hypocrisy is the homage that vice pays to virtue.
[pub. Donaldson (1783), ¶ 231; ed. Lepoittevin-Lacroix (1797), ¶ 209; ed. Carville (1835), ¶ 449; tr. Bund/Friswell (1871), ¶ 218]

Hypocrisy is the homage that vice renders to virtue.
[ed. Gowens (1851), ¶ 227]

Hypocrisy is a tribute vice pays to virtue.
[tr. Heard (1917), ¶ 223; tr Tancock (1959), ¶ 218]

Hypocrisy is a sort of homage which vice pays to virtue.
[tr. Stevens (1939), ¶ 218]

Hypocrisy is the homage vice offers to virtue.
[tr. Kronenberger (1959), ¶ 218]

Hypocrisy is a form of homage that vice pays to virtue.
[tr. Whichello (2016), ¶ 218]

 
Added on 30-Jan-23 | Last updated 30-Jan-23
Link to this post | No comments
Topics: , ,
More quotes by La Rochefoucauld, Francois

Politeness does not always imply goodness, equity, obligingness and gratitude; it at least provides the appearance of these, and makes a man seem outwardly what he should be inwardly.

[La politesse n’inspire pas toujours la bonté, l’équité, la complaisance, la gratitude; elle en donne du moins les apparences, et fait paraître l’homme au dehors comme il devrait être intérieurement.]

Jean de La Bruyere
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 5 “Of Society and Conversation [De la Société et de la Conversation],” § 32 (5.32) (1688) [tr. Stewart (1970)]
    (Source)

(Source (French)). Alternate translations:

Politeness does not always inspire Generosity, Equity, Complaisance, and Gratitude: it gives a man the appearances of those Vertues, and makes him seem that without, which he ought to be within.
[Bullord ed. (1696)]

Politeness does not always inspire Generosity, Justice, Complaisance and Gratitude; it gives a Man the Appearances of those Virtues, and makes him seem that without, which he ought to be within.
[Curll ed. (1713)]

Politeness does not always produce kindness of heart, justice, complacency, or gratitude, but it gives to a man at least the appearance of it, and makes him seem externally what he really should be.
[tr. Van Laun (1885)]

 
Added on 24-Jan-23 | Last updated 6-Jun-23
Link to this post | No comments
Topics: , , , ,
More quotes by La Bruyere, Jean de

There are no vices more dangerous than those which simulate virtue.

Desiderius Erasmus (1465-1536) Dutch humanist philosopher and scholar
The Handbook of the Christian Soldier [Enchiridion Militis Christiani], sec. 32b (1501) [tr. Fantazzi (1989)]
    (Source)

Alternate translation:

No sins are more dangerous than those which have the appearance of virtue.
[tr. Himelick (1963), ch. 14]

 
Added on 2-Jan-23 | Last updated 2-Jan-23
Link to this post | No comments
Topics: , , ,
More quotes by Erasmus, Desiderius

The vices of which we are full we carefully hide from others, and we flatter ourselves with the notion that they are small and trivial; we sometimes even embrace them as virtues.

John Calvin
John Calvin (1509-1564) French theologian and reformer
The Institutes of Christian Religion [Institutio Christianae Religionis], Book 3, ch. 7, sec. 4 (1541) [tr. Van Andel (1952)]
    (Source)

Also reprinted in an extract as The Christian Life [De Vita Hominis Christiani], or, in the case of the Van Andel translation, Golden Booklet of the True Christian Life, ch. 2, sec. 4, subsec. 2.

The vices in which we abound, we sedulously conceal from others, and flatter ourselves with the pretence that they are diminutive and trivial, and even sometimes embrace them as virtues.
[Source (1813)]

The very vices that infest us we take pains to hide from others, while we flatter ourselves with the pretense that they are slight and insignificant, and even sometimes embrace them as virtues.
[Source (1984)]

The vices with which we abound we both carefully conceal from others, and flatteringly represent to ourselves as minute and trivial, no, sometimes hug them as virtues.
[tr. Beveridge (2008)]

 
Added on 26-Dec-22 | Last updated 26-Dec-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Calvin, John

But merely to possess virtue as you would an art is not enough, unless you apply it. For an art, even if unused, can still be retained in the form of theoretical knowledge, but virtue depends entirely upon its use.

[Nec vero habere virtutem satis est quasi artem aliquam, nisi utare; etsi ars quidem, cum ea non utare, scientia tamen ipsa teneri potest, virtus in usu sui tota posita est.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Re Publica [On the Republic, On the Commonwealth], Book 1, ch. 2 / sec. 2 (1.2) (54-51 BC) [tr. Sabine/Smith (1929)]
    (Source)

(Source (Latin)). Alternate translations:

Yet to possess virtue, like some art, without exercising it, is insufficient. Art indeed, when not effective, is still comprehended in science. The efficacy of all virtue consists in its use.
[tr. Featherstonhaugh (1829)]

Nor is it sufficient to possess this virtue as if it were some kind of art, unless we put it in practice. An art, indeed, though not exercised, may still be retained in knowledge; but virtue consists wholly in its proper use and action.
[tr. Yonge (1853)]

It is not enough to possess virtue, as though it were an art, unless we use it. For although, if you do not practice an art, you may yet retain it theoretically, the whole of virtue is centered in the exercise of virtue.
[ed. Harbottle (1906)]

But it is not enough to possess virtue, as if it were an art of some sort, unless you make use of it. Though it is true that an art, even if you never use it, can still remain in your possession by the very fact of your knowledge of it, yet the existence of virtue depends entirely upon its use.
[tr. Keyes (1928)]

Yet it is not enough to possess moral excellence as a kind of skill, unless you put it into practice. You can have a skill simply by knowing how to practise it, even if you never do; whereas moral excellence is entirely a matter of practice.
[tr. Rudd (1998)]

Furthermore, virtue is not some kind of knowledge to be possessed without using it: even if the intellectual possession of knowledge can be maintained without use, virtue consists entirely in its employment.
[tr. Zetzel (1999)]

Truly it is not enough to have virtue, as if it wer some sort of art, unless you use it. In fact, even if an art can be grasped by knowledge itself without using it, virtue depends wholly upon its use.
[tr. Fott (2014)]

It is not enough simply to possess virtue, as though it were a skill, unless you use it. Even a skill can be maintained through disuse by knowledge itself, but the entirety of virtue consists of its use.
[tr. Robinson (2016)]

 
Added on 22-Dec-22 | Last updated 5-Jan-23
Link to this post | No comments
Topics: , ,
More quotes by Cicero, Marcus Tullius

Here are troops of men
who had suffered wounds, fighting to save their country,
and those who had been pure priests while still alive,
and the faithful poets whose songs were fit for Phoebus;
those who enriched our lives with the newfound arts they forged
and those we remember well for the good they did mankind.

[Hic manus, ob patriam pugnando vulnera passi,
Quique sacerdotes casti, dum vita manebat,
Quique pii vates, et Phoebo digna locuti,
Inventas aut qui vitam excoluere per artes,
Quique sui memores alios fecere merendo.]

Virgil the Poet
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 660ff (6.660-664) (29-19 BC) [tr. Fagles (2006), l. 764ff]
    (Source)

Some of the blessed in Elysium.

Fairclough (below) suggests that the "arts" (artes) refers not so much to material inventions as to philosophical principles. Note that the Nobel prize medals for Physics, Chemistry, Medicine, and Literature include the similar "Inventas vitam juvat excoluisse per artes."

(Source (Latin)). Alternate translations:

And here were those did for their countrey die,
With Priests who in their lives vow'd chastitie;
And sacred Poets who pleas'd Phoebus best,
Or by invented arts man's life assist,
And others in their memories renown'd,
Their temples all with snowie garlands bound.
[tr. Ogilby (1649)]

Here patriots live, who, for their country's good,
In fighting fields, were prodigal of blood:
Priests of unblemish'd lives here make abode,
And poets worthy their inspiring god;
And searching wits, of more mechanic parts,
Who grac'd their age with new-invented arts:
Those who to worth their bounty did extend,
And those who knew that bounty to commend.
[tr. Dryden (1697)]

Here is a band of those who sustained wounds in fighting for their country; priests who preserved themselves pure and holy, while life remained; pious poets, who sung in strains worthy of Apollo; those who improved life by the invention of arts, and who by their worthy deeds made others remember them.
[tr. Davidson/Buckley (1854)]

Here sees he the illustrious dead
Who fighting for their country bled;
Priests, who while earthly life remained
Preserved that life unsoiled, unstained;
Blest bards, transparent souls and clear,
Whose song was worthy Phœbus' ear;
Inventors, who by arts refined
The common life of human kind,
With all who grateful memory won
By services to others done.
[tr. Conington (1866)]

Here the bands are seen,
Of those who for their country fought and bled;
The chaste and holy priests; the reverent bards
Whose words were worthy of Apollo; those
Who enriched life with the inventive arts;
And all who by deserving deeds had made
Their names remembered.
[tr. Cranch (1872), l. 821ff]

Here is the band of them who bore wounds in fighting for their country, and they who were pure in priesthood while life endured, and the good poets whose speech abased not Apollo; and they who made life beautiful by the arts of their invention, and who won by service a memory among men.
[tr. Mackail (1885)]

Lo, they who in their country's fight sword-wounded bodies bore;
Lo, priests of holy life and chaste, while they in life had part;
Lo, God-loved poets, men who spake things worthy Phœbus' heart:
And they who bettered life on earth by new-found mastery;
And they whose good deeds left a tale for men to name them by.
[tr. Morris (1900)]

There, the slain patriot, and the spotless sage,
And pious poets, worthy of the God;
There he, whose arts improved a rugged age,
And those who, labouring for their country's good,
Lived long-remembered.
[tr. Taylor (1907), st. 88, l. 784ff]

Here dwell the brave who for their native land
Fell wounded on the field; here holy priests
Who kept them undefiled their mortal day;
And poets, of whom the true-inspired song
Deserved Apollo's name; and all who found
New arts, to make man's life more blest or fair;
Yea! here dwell all those dead whose deeds bequeath
Deserved and grateful memory to their kind.
[tr. Williams (1910), l. 669ff]

Here is the band of those who suffered wounds, fighting for fatherland ; those who in lifetime were priests and pure, good bards, whose songs were meet for Phoebus; or they who ennobled life by truths discovered and they who by service have won remembrance among men.
[tr. Fairclough (1916)]

The band of heroes
Dwell here, all those whose mortal wounds were suffered
In fighting for the fatherland; and poets,
The good, the pure, the worthy of Apollo;
Those who discovered truth and made life nobler;
Those who served others.
[tr. Humphries (1951)]

Here were assembled those who had suffered wounds in defence of
Their country; those who had lived pure lives as priests; and poets
Who had not disgraced Apollo, poets of true integrity;
Men who civilised life by the skills they discovered, and men whose
Kindness to others has kept their memories green.
[tr. Day-Lewis (1952)]

Here was the company of those who suffered
wounds, fighting for their homeland; and of those
who, while they lived their lives, served as pure priests;
and then the pious poets, those whose songs
were worthy of Apollo; those who had
made life more civilized with newfound arts;
and those whose merits won the memory
of all men.
[tr. Mandelbaum (1971), l. 874ff]

This was the company of those who suffered
Wounds in battle for their country; those
Who i their lives were holy men and chaste
Or worthy of Phoebus in prophetic song;
Or those who betted life, by finding out
New truths and skills; or those who to some folk
By benefactions made themselves remembered.
[tr. Fitzgerald (1981), l. 883ff]

Here were armies of men bearing wounds received while fighting for their native land, priests who had been chaste unto death and true prophets whose words were worthy of Apollo; then those who have raised human life to new heights by the skills they have discovered and those whom men remember for what they have done for men.
[tr. West (1990)]

Here is the company of those who suffered wounds fighting
for their country: and those who were pure priests, while they lived,
and those who were faithful poets, singers worthy of Apollo,
and those who improved life, with discoveries in Art or Science,
and those who by merit caused others to remember them.
[tr. Kline (2002)]
Here were legions wounded fighting for their country, priests who'd led pure lives, pious poets with songs worthy of Apollo, men who bettered life by new inventions, and those whose merit set them down in memory.
[tr. Bartsch (2021)]

 
Added on 8-Dec-22 | Last updated 21-Jun-23
Link to this post | No comments
Topics: , , , ,
More quotes by Virgil

The cardinal method with faults is to overgrow them and choke them out with virtues.

John Bascom
John Bascom (1827-1911) American academic, rhetorician, writer
(Attributed)
    (Source)
 
Added on 6-Dec-22 | Last updated 6-Dec-22
Link to this post | No comments
Topics: , , ,
More quotes by Bascom, John

At court, far from regarding ambition as a sin, people regard it as a virtue, or if it passes for a vice, then it is regarded as the vice of great souls, and the vices of great souls are preferred to the virtues of the simple and the small.

[A la cour, bien loin de faire un crime de l’ambition, on s’en fait une vertue; ou si elle y passe pour un vice, du reste on la regarde comme le vice des grandes âmes, et l’on aime mieux les vices des grandes âmes que les vertus des simples et des petits.]

Louis Bourdaloue
Louis Bourdaloue (1632-1704) French Jesuit priest, preacher
Quoted in Bernart Gorethuysen, The Bourgeois: Catholicism vs. Capitalism in Eighteenth-Century France (1927) [tr. Ilford (1968)]
    (Source)
 
Added on 29-Nov-22 | Last updated 29-Nov-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Bourdaloue, Louis

We are so much accustomed to the humanitarian outlook that we forget how little it counted in earlier ages of civilisation. Ask any decent person in England or America what he thinks matters most in human conduct: five to one his answer will be “kindness.” It’s not a word that would have crossed the lips of any of the earlier heroes of this series. If you had asked St. Francis what mattered in life, he would, we know, have answered “chastity, obedience and poverty”; if you had asked Dante or Michelangelo, they might have answered “disdain of baseness and injustice”; if you had asked Goethe, he would have said “to live in the whole and the beautiful.” But kindness, never. Our ancestors didn’t use the word, and they did not greatly value the quality — except perhaps insofar as they valued compassion.

Kenneth Clark
Kenneth Clark (1903-1983) British art historian, museum director, broadcaster
Civilisation, A Personal View, ch. 13 “Heroic Materialism” (1969)
    (Source)
 
Added on 16-Nov-22 | Last updated 14-Nov-22
Link to this post | No comments
Topics: , , , , ,
More quotes by Clark, Kenneth

There is no outward mark of politeness that does not have a profound moral reason. The right education would be that which taught the outward mark and the moral reason together.

Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
Elective Affinities, Part 2, ch. 5 (1809) [tr. Hollingdale (1971)]
    (Source)

Alternate translation:

There is no outward sign of courtesy that does not rest on a deep moral foundation. . The proper education would be that which communicated the sign and the foundation of it at the same time.
[Niles ed. (1872)]

 
Added on 31-Oct-22 | Last updated 31-Oct-22
Link to this post | No comments
Topics: , , ,
More quotes by Goethe, Johann von

Know your major defect. Every talent is balanced by a fault, and if you give in to it, it will govern you like a tyrant.

[Conocer su defecto rey. Ninguno vive sin él, contrapeso de la prenda relevante; y si le favorece la inclinación, apodérase a lo tirano.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 225 (1647) [tr. Maurer (1992)]
    (Source)

(Source (Spanish)). Alternate translations:

To know ones prevailing fault. Every one hath one, that makes a counterpoise to his predominant perfection. And if it be backt by inclination, it rules like a Tyrant.
[Flesher ed. (1685)]

Know your chief fault. There lives none that has not in himself a counterbalance to his most conspicuous merit: if this be nourished by desire, it may grow to be a tyrant.
[tr. Jacobs (1892)]

Know your chief weakness. No one lives without some counterweight to even his greatest gift, which when petted, assumes tyranny.
[tr. Fischer (1937)]

 
Added on 17-Oct-22 | Last updated 9-Jan-23
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Gracián, Baltasar

The gentleman admires rightness above all. A gentleman who possessed courage but lacked a sense of rightness would create political disorder, while a common person who possessed courage but lacked a sense of rightness would become a bandit.

[君子義以爲上、君子有勇而無義、爲亂、小人有勇而無義、爲盜]
[君子义以为上君子有勇而无义为乱小人有勇而无义为盗]

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 17, verse 23 (17.23) (6th C. BC – AD 3rd C.) [tr. Slingerland (2003)]
    (Source)

When asked if a gentleman (junzi) values valor. Annping Chin's notes suggest that the two uses of junzi are different: the first, speaking in general of a moral person, the second of a person of high status (vs the person of low status, xiaoren) following).

(Source (Chinese) 1, 2). Alternate translations:

The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.
[tr. Legge (1861)]

Righteousness he counts higher. A gentleman who is brave without being just may become turbulent; while a common person who is brave and not just may end in becoming a highwayman.
[tr. Jennings (1895)]

A gentleman esteems what is right as of the highest importance. A gentleman who has valour, but is without a knowledge and love of what is right, is likely to commit a crime. A man of the people who has courage, but is without the knowledge and love of what is right, is likely to become a robber.
[tr. Ku Hung-Ming (1898)]

Men of the superior class deem rectitude the highest thing. It is men of the superior class, with courage but without rectitude, who rebel. It is men of the lower class, with courage but without rectitude, who become robbers.
[tr. Soothill (1910)]

The proper man puts equity at the top, if a gentleman have courage without equity it will make a mess; if a mean man have courage without equity he will steal.
[tr. Pound (1933)]

A gentleman gives the first place to Right. If a gentleman has courage but neglects Right, he becomes turbulent. If a small man has courage but neglects Right, he becomes a thief.
[tr. Waley (1938)]

The perfect gentleman is given to justice and assigns to it first place. If the perfect gentleman possesses courage but not justice, there will be disorders. In the case of the mean man, there will be burglaries.
[tr. Ware (1950), 17.21]

For the gentleman it is morality that is supreme. Possessed of courage but devoid of morality, a gentleman will make trouble while a small man will be a brigand.
[tr. Lau (1979)]

Rightness the gentleman regards as paramount; for if a gentleman has courage but lacks a sense of right and wrong, he will cause political chaos; and if a small man has courage but lacks a sense of right and wrong, he will commit burglary.
[tr. Dawson (1993), 17.21]

A gentleman puts justice above everything. A gentleman who is brave but not just may become a rebel; a vulgar man who is brave but not just may become a bandit.
[tr. Leys (1997)]

The gentleman regards righteousness as supreme. A gentleman who possesses courage but wants righteousness will become rebel; a small man who possesses courage but wants righteousness will become a bandit. [tr. Huang (1997), 17.22]
A gentleman stresses the righteousness as a top rule. If a gentleman has the braveness but no righteousness, will be disordered. If a mean person has the braveness but no righteousness, will be a robber.
[tr. Cai/Yu (1998), No. 463]

In fact, the exemplary person gives first priority to appropriate conduct (yi). An exemplary person who is bold yet is lacking a sense of appropriateness will be unruly, while a petty person of the same cut will be a thief.
[tr. Ames/Rosemont (1998)]

With the gentleman, right comes before all else. If a gentleman has courage but lacks a sense of right, he will make a rebellion. If a little man has courage but lacks a sense of right, he will become a thief.
[tr. Brooks/Brooks (1998), 17:21]

The noble-minded honor Duty above all. In the noble-minded, courage without Duty leads to turmoil. In little people, courage without Duty leads to theft and robbery.
[tr. Hinton (1998), 17.22]

The gentleman holds rightness in highest esteem. A gentleman who possesses courage but lacks rightness will become rebellious. A petty man who possesses courage but lacks rightness will turn to thievery.
[tr. Watson (2007)]

The gentleman (junzi) puts rightness at the top. If a man of high status (junzi) has courage but not a sense of rightness, he will create political upheaval. If a lowly man has courage but not a sense of rightness, he will turn to banditry.
[tr. Annping Chin (2014)]

A Jun Zi's top objective is righteousness. If a Jun Zi has valor but acts against righteousness, he is prone to make trouble. If a Xiao Ren has valor but acts against righteousness, he is prone to commit crimes.
[tr. Li (2020)]

 
Added on 13-Sep-22 | Last updated 8-May-23
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Confucius

Virtue is not left to stand alone. He who practises it will have neighbors.

[德不孤、必有鄰。]

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 4, verse 25 (4.25) (6th C. BC – AD 3rd C.) [tr. Legge (1861)]
    (Source)

Differing commentary on the text can be found; it may mean that virtue attracts others to its side, or it may be a comment on virtue needing to be practiced in a social setting.

(Source (Chinese)). Alternate translations:

Virtue dwells not alone: she must have neighbors.
[tr. Jennings (1895)]

Moral worth is never left alone; society is sure to grow round him.
[tr. Ku Hung-Ming (1898)]

Virtue never dwells alone; it always has neighbors.
[tr. Soothill (1910)]

Virtue attracts friends.
[tr. Soothill (1910), Alternate]

Candidness is not fatherless, it is bound to have neighbors.
[tr. Pound (1933)]

Moral force (tê) never dwells in solitude; it will always bring neighbors.
[tr. Waley (1938)]

High moral conduct does not remain alone; it is sure to attract neighbors.
[tr. Ware (1950)]

Virtue never stands alone. It is bound to have neighbors.
[tr. Lau (1979)]

Virtue is not solitary. It is bound to have neighbors.
[tr. Dawson (1993)]

Virtue is not solitary; it always has neighbors.
[tr. Leys (1997)]

The virtuous are not solitary. They surely have neighbors.
[tr. Huang (1997)]

A virtuous person is not alone, certainly has his companions.
[tr. Cai/Yu (1998)]

Excellent persons (de) do not dwell alone; they are sure to have neighbors.
[tr. Ames/Rosemont (1998)]

Virtue is not solitary; it must have neighbors.
[tr. Brooks/Brooks (1998)]

Integrity's never alone. It always has neighbors.
[tr. Hinton (1998)]

Virtue is never solitary; it always has neighbors.
[tr. Slingerland (2003)]

Virtue is not alone. It invariably has neighbors.
[tr. Watson (2007)]

Virtue does not stand alone. It is bound to have neighbors.
[tr. Annping Chin (2014)]

A virtuous person is never lonely because there is always a comrade nearby.
[tr. Li (2020)]

 
Added on 29-Aug-22 | Last updated 8-May-23
Link to this post | No comments
Topics: , , , , ,
More quotes by Confucius

For tho’ it is certainly more laudable, and a thing of greater moment, to be generous, constant, and magnanimous, than merely to be polite and well bred; yet we find, from daily experience, that sweetness of manners, a genteel carriage, and, polite address are frequently of more advantage to those who are so happy as to be possessed of them, than any greatness of soul or brightness of parts are to those who are adorned with those more shining talents.

[E come che l’esser liberale o constante o magnanimo sia per sé sanza alcun fallo più laudabil cosa e maggiore che non è l’essere avenente e costumato, non di meno forse che la dolcezza de’ costumi e la convenevolezza de’ modi e delle maniere e delle parole giovano non meno a’ possessori di esse che la grandezza dell’animo e la sicurezza altresì a’ loro possessori non fanno.]

Giovanni della Casa
Giovanni della Casa (1503-1556) Florentine poet, author, diplomat, bishop
Galateo: Or, A Treatise on Politeness and Delicacy of Manners [Il Galateo overo de’ costumi], ch. 1 (1558) [tr. Graves (1774)]
    (Source)

(Source (Italian)). Alternate translations:

And albeit Liberalitie, or magnanimitie, of themselves beare a greater praise, then, to be a well taught or manored man: yet perchaunce, the courteous behaviour and entertainement with good maners and words, helpe no lesse, him that hath them: then the high minde and courage, advaunceth him in whome they be.
[tr. Peterson (1576)]

Although liberality, courage, or generosity are without doubt far greater and more praiseworthy things than charm and manners, none the less, pleasant habits and decorous manners and words are perhaps no less useful to those who have them than a noble spirit and self-assurance are to others.
[tr. Einsenbichler/Bartlett (1986)]

 
Added on 22-Aug-22 | Last updated 13-Dec-22
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Della Casa, Giovanni

But a man can be physically courageous and morally craven.

Melvin B Tolson
Melvin B. Tolson (1898-1966) American poet, educator, columnist, politician
“Paul Robeson Rebels against Hollywood’s Dollars,” Caviar and Cabbage column, Washington Tribune (25 Mar 1939)
    (Source)
 
Added on 19-Aug-22 | Last updated 19-Aug-22
Link to this post | No comments
Topics: , , , ,
More quotes by Tolson, Melvin B.

In pursuit of virtue, do not be afraid to overtake your teacher.

[當仁、不讓於師。]
[当仁不让于师]

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 15, verse 36 (15.36) (6th C. BC – 3rd C. AD) [tr. Leys (1997)]
    (Source)

(Source (Chinese) 1, 2). Modern numbering is 15.36; exceptions (mostly after Legge) noted below. Alternate translations:

Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.
[tr. Legge (1861), 15.35]

Rely upon good-nature. 'Twill not allow precedence (even) to a teacher.
[tr. Jennings (1895), 15.35]

When the question is one of morality, a man need not defer to his teacher.
[tr. Ku Hung-Ming (1898), 15.35]

He upon whom a Moral duty devolves should not give way even to his Master.
[tr. Soothill (1910), 15.35]

He who has undertaken the way of Virtue does not yield place to his Teacher.
[tr. Soothill (1910), 15.35, alternate]

Manhood’s one's own, not leavable to teacher.
[tr. Pound (1933), 15.35]

When it comes to Goodness one need not avoid competing with one's teacher.
[tr. Waley (1938), 15.35]

He who is manhood at its best does not make way for the teacher.
[tr. Ware (1950)]

When faced with the opportunity to practice benevolence do not give precedence even to your teacher.
[tr. Lau (1979)]

When one is confronted by humaneness, one does not yield precedence to one's teacher.
[tr. Dawson (1993)]

Confronting an act of humanity, do not yield the precedence even to your teacher.
[tr. Huang (1997)]

One should not decline modestly to one's teacher when one faces the benevolent thing.
[tr. Cai/Yu (1998), # 420]

In striving to be authoritative in your conduct (ren), do not yield even to your teacher.
[tr. Ames/Rosemont (1998)]

With (ren), one need not defer to one's teacher.
[tr. Brooks/Brooks (1998)]

Abide in Humanity, and you need not defer to any teacher.
[tr. Hinton (1998)]

When it comes to being Good, defer to no one, not even your teacher.
[tr. Slingerland (2003)]

In matters of humaneness, do not defer even to your teacher.
[tr. Watson (2007)]

When encountering matters that involve the question of humaneness, do not yield even to your teacher.
[tr. Annping Chin (2014)]

When confronted with a challenge of upholding Ren virtue or not, one should not yield -- not even to his own teacher.
[tr. Li (2020), 15.37]

 
Added on 1-Aug-22 | Last updated 8-May-23
Link to this post | No comments
Topics: , , , , , ,
More quotes by Confucius

Pure Valour, if there were any such thing, would consist in the doing of that without witnesses, which it were able to do, if all the world were to be spectators thereof.

[La pure valeur (s’il y en avait) serait de faire sans témoins ce qu’on est capable de faire devant le monde.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶216 (1665-1678) [tr. Davies (1669), ¶97]
    (Source)

(Source (French, 1665 ed., ¶229)). In the final edition (1678, ¶216), the original French had been modified to:

La parfaite valeur est de faire sans témoins ce qu’on seroit capable de faire devant tout le monde.

Alternate translations:

True Valour would do all that, when alone, that it could do, if all the World were by.
[tr. Stanhope (1694), ¶217]

Perfect valour consists in doing without witnesses all we should be capable of doing before the whole world.
[pub. Donaldson (1783), ¶431]

Perfect valour consists in doing, without witness, all that we should be capable of doing before the whole world.
[ed. Carville (1835), ¶367]

Perfect valor is to do unwitnessed what we should be capable of doing before all the world.
[ed. Gowens (1851), ¶225]

Perfect valour is to do without witnesses what one would do before all the world.
[tr. Bund/Friswell (1871)]

Perfect valor accomplishes without witnesses what anyone could do before the eyes of the world.
[tr. Heard (1917), ¶221]

Perfect courage consists in doing unobserved what what we could do in the eyes of the world.
[tr. Stevens (1939)]

Perfect valour is to behave, without witnesses, as one would act were all the world watching.
[tr. FitzGibbon (1957)]

Perfect courage means doing unwitnessed what we would be capable of with the world looking on.
[tr. Kronenberger (1959)]

Perfect valour consists in doing without witnesses what one would be capable of doing before the world at large.
[tr Tancock (1959)]

Perfect courage is to do without witnesses what one would do before all the world.
[tr. Whichello (2016)]

Perfect courage is to do without witnesses what one would be capable of doing with the world looking on.
[Source]

 
Added on 15-Jul-22 | Last updated 19-Jan-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by La Rochefoucauld, Francois

Courage without conscience is a wild beast.

Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Decoration Day Speech, Academy of Music, New York City (29 May 1882)
    (Source)
 
Added on 1-Jul-22 | Last updated 1-Jul-22
Link to this post | No comments
Topics: , , , ,
More quotes by Ingersoll, Robert Green

Compassion is probably the only antitoxin of the soul. Where there is compassion even the most poisonous impulses remain relatively harmless. One would rather see the world run by men who set their hearts on toys but are accessible to pity, than by men animated by lofty ideals whose dedication makes them ruthless. In the chemistry of man’s soul, almost all noble attributes — courage, honor, hope, faith, duty, loyalty, etc. — can be transmuted into ruthlessness. Compassion alone stands apart from the continuous traffic between good and evil proceeding within us.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
The Passionate State of Mind, Aphorism 139 (1955)
    (Source)
 
Added on 23-Jun-22 | Last updated 23-Jun-22
Link to this post | No comments
Topics: , , , ,
More quotes by Hoffer, Eric

For nothing can ever be virtuous or creditable that is not just.

[Nihil enim honestum esse potest, quod iustitia vacat.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 19 (1.19) / sec. 62 (44 BC) [tr. Cockman (1699)]
    (Source)

(Source (Latin)). Alternate translations:

No conduct cannot be honorable which departs from justice.
[tr. McCartney (1798)]

For nothing that is devoid of justice can be a virtue.
[tr. Edmonds (1865)]

Nothing that is devoid of justice can be honorable.
[tr. Peabody (1883)]

There can be no honour without justice.
[tr. Gardiner (1899)]

Right cannot be where justice is not.
[ed. Harbottle (1906)]

Nothing that lacks justice can be morally right.
[tr. Miller (1913)]

Nothing can be morally worthy that lacks justice.
[tr. Edinger (1974)]

 
Added on 2-Jun-22 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , ,
More quotes by Cicero, Marcus Tullius

“There’s a right thing to do,” Holden said.

“You don’t have a right thing, friend,” Miller said. “You’ve got a whole plateful of maybe a little less wrong.”

Daniel Abraham
Daniel Abraham (b. 1969) American writer [pseud. James S. A. Corey (with Ty Franck), M. L. N. Hanover]
Leviathan Wakes, ch. 36 (2011) [with Ty Franck]
    (Source)
 
Added on 12-May-22 | Last updated 1-Jun-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Abraham, Daniel

There is nothing in which Men more deceive themselves than in what the World calls Zeal. There are so many Passions which hide themselves under it, and so many Mischiefs arising from it, that some have gone so far as to say it would have been for the Benefit of Mankind if it had never been reckoned in the Catalogue of Virtues. It is certain, where it is once Laudable and Prudential, it is an hundred times Criminal and Erroneous; nor can it be otherwise, if we consider that it operates with equal Violence in all Religions, however opposite they may be to one another, and in all the Subdivisions of each Religion in particular.

Joseph Addison (1672-1719) English essayist, poet, statesman
The Spectator, #185 (2 Oct 1711)
    (Source)
 
Added on 11-May-22 | Last updated 1-Jun-22
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Addison, Joseph

Courage is the ladder on which all the other virtues mount.

Clare Booth Luce
Clare Boothe Luce (1903-1987) American dramatist, diplomat, politician
“Is the New Morality Destroying America?”, speech, IBM Golden Circle Conference, Honolulu (28 May 1978)
    (Source)

The speech was first published in The Human Life Review, Vol. 4 (1978). Then the quotation was extracted in "Quotable Quotes," Reader's Digest (May 1979), which is the most common citation.

More discussion about this quotation: The Big Apple: “Courage is the ladder on which all the other virtues mount”.
 
Added on 29-Apr-22 | Last updated 1-Jun-22
Link to this post | No comments
Topics: , ,
More quotes by Luce, Clare Boothe

Ripheus fell, a man
Most just of all the Trojans, most fair-minded.
The gods thought otherwise.

[Cadit et Rhipeus, iustissimus unus
qui fuit in Teucris et servantissimus aequi:
dis aliter visum.]

Virgil the Poet
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 426ff (2.426) [Aeneas] (29-19 BC) [tr. Humphries (1951)]
    (Source)

(Source (Latin)). Alternate translations:

Next Ripheus fell, most faithfull to his trust:
Nor in all Troy was known a man more just:
Though by the Gods otherwise look'd upon.
[tr. Ogilby (1649)]

Then Ripheus follow'd, in th' unequal fight;
Just of his word, observant of the right:
Heav'n thought not so.
[tr. Dryden (1697)]

Ripheus too falls, the most just among the Trojans, and of the strictest integrity; but to the gods it seemed otherwise.
[tr. Davidson/Buckley (1854)]

Then Rhipeus dies: no purer son
Troy ever bred, more jealous none
Of sacred right: Heaven's will be done.
[tr. Conington (1866)]

Next
Rhipeus, of all Trojans most upright
And just : -- such was the pleasure of the gods!
[tr. Cranch (1872), l. 580ff]

Rhipeus falls, the one man who was most righteous and steadfast in justice among the Teucrians: the gods' ways are not as ours.
[tr. Mackail (1885)]

Fell Rhipeus there, the heedfullest of right
Of all among the Teucrian folk, the justest man of men;
The Gods deemed otherwise.
[tr. Morris (1900)]

Next, Rhipeus dies, the justest, but in vain,
The noblest soul of all the Trojan train.
Heaven deemed him otherwise.
[tr. Taylor (1907), st. 57, l. 508ff]

Then Rhipeus fell;
we deemed him of all Trojans the most just,
most scrupulously righteous; but the gods
gave judgment otherwise.
[tr. Williams (1910)]

Ripheus, too, falls, foremost in justice among the Trojans, and most zealous for the right -- Heaven's will was otherwise.
[tr. Fairclough (1916)]

Then Rhipeus fell, he who of all the Trojans
Was most fair-minded, the one who was most regardful of justice:
God's ways are inscrutable.
[tr. Day Lewis (1952)]

Then Ripheus, too, has fallen -- he was first
among the Teucrians for justice and
observing right; the gods thought otherwise.
[tr. Mandelbaum (1971)]

And Ripheus fell,
A man uniquely just among the Trojans,
The soul of equity; but the gods would have it
Differently.
[tr. Fitzgerald (1981), l. 560ff]

Rhipeus also fell. Of all the Trojans he was the most righteous, the greatest lover of justice. But the gods made their own judgments.
[tr. West (1990)]

And Ripheus, who was the most just of all the Trojans,
and keenest for what was right (the gods’ vision was otherwise)
[tr. Kline (2002)]

Then Rhipeus,
Of all Teucrians the most righteous (but the gods
Saw otherwise) went down.
[tr. Lombardo (2005), l. 493ff]

Rhipeus falls too, the most righteous man in Troy,
the most devoted to justice, true, but the gods
had other plans.
[tr. Fagles (2006)]

 
Added on 13-Apr-22 | Last updated 21-Jun-23
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Virgil

But the best inheritance that fathers can give their children, more precious than any patrimony however large, is a reputation for virtue and for worthy deeds, which if the child disgraces, his conduct should be branded as infamous and impious.

[Optima autem hereditas a patribus traditur liberis omnique patrimonio praestantior gloria virtutis rerumque gestarum, cui dedecori esse nefas et vitium iudicandum est.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 33 (1.33) / sec. 121 (44 BC) [tr. Peabody (1883)]
    (Source)

(Source (Latin)). Alternate translation:

Now the noblest inheritance that can ever be left by a father to his son, and far exceeding that of houses and lands, is the fame of his virtues and glorious actions; and for a son to live so, as is unworthy of the name and reputation of his ancestors, is the basest and most abominable thing in the world.
[tr. Cockman (1699)]

The best inheritance left by a father to his children, superior to every other patrimony, is the honor of a virtuous conduct, and the glory of his public transactions. And it is base and criminal by an unworthy conduct, to bring disgrace upon a father's reputation.
[tr. McCartney (1798)]

Now, the best inheritance a parent can leave a child -- more excellent than any patrimony -- is the glory of his virtue and his deeds; to bring disgrace on which ought to be regarded as wicked and monstrous.
[tr. Edmonds (1865)]

The noblest heritage, the richest patrimony a father can bequeath to his children is a reputation for virtue and noble deeds. To tarnish his good name is a sin and a crime.
[tr. Gardiner (1899)]

The best legacy a father can leave to his children, a legacy worth far more than the largest patrimony, is the fame of a virtuous and well-spent life. He who disgraces such a bequest is deserving of infamy.
[ed. Harbottle (1906)]

The noblest heritage, however, that is handed down from fathers to children, and one more precious than any inherited wealth, is a reputation for virtue and worthy deeds; and to dishonour this must be branded as a sin and a shame.
[tr. Miller (1913)]

The best heritage that descends from fathers to sons is the fame for honesty and great deeds. Such fame surpasses any legacy. We must judge it a crime and a shame to disgrace it.
[tr. Edinger (1974)]

 
Added on 7-Apr-22 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Cicero, Marcus Tullius

Courage is the thing. All goes if courage goes.

J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
“Courage,” Rectoral Address, University of St. Andrews, Scotland (1922-05-03)
    (Source)
 
Added on 31-Mar-22 | Last updated 3-Apr-24
Link to this post | No comments
Topics: , , , ,
More quotes by Barrie, James

Every man is bound to bear his own misfortunes rather than to get quit of them by wronging his neighbour.

[Suum cuique incommodum ferendum est potius quam de alterius commodis detrahendum.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 3, ch. 5 (3.5) / sec. 30 (44 BC) [tr. Cockman (1699)]
    (Source)

(Source (Latin)). Alternate translation:

Every man ought to bear his own evils, rather than wrong another, by stripping him of his comforts.
[tr. McCartney (1798)]

It is rather the duty of each to bear his own misfortune, than wrongfully to take from the comforts of others.
[tr. Edmonds (1865)]

Each man must bear his own privations rather than take what belongs to another.
[tr. Peabody (1883)]

A man should bear his own misfortune rather than trench upon the good fortune of another.
[tr. Gardiner (1899)]

It is the duty of each man to bear his own discomforts, rather than diminish the comforts of his neighbor.
[ed. Harbottle (1906)]

Each one must bear his own burden of distress rather than rob a neighbour of his rights.
[tr. Miller (1913)]

Each man should endure his own suffering rather than reduce the benefits of another person.
[tr. Edinger (1974)]

 
Added on 22-Mar-22 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Cicero, Marcus Tullius

Exercise caution in your business affairs;
for the world is full of trickery.
But let this not blind you to what virtue there is;
many persons strive for high ideals;
and everywhere life is full of heroism.

Max Ehrmann
Max Ehrmann (1872-1945) American writer, poet, attorney
“Desiderata,” st. 3 (1927)
    (Source)
 
Added on 11-Mar-22 | Last updated 11-Mar-22
Link to this post | No comments
Topics: , , , , ,
More quotes by Ehrmann, Max

Justice, the touchstone of worth, is rightly esteemed by the world as the noblest of all the virtues. For no one can be just who fears death, pain, exile and want, or who would sacrifice justice to escape these evils.

[Iustitia, ex qua una virtute viri boni appellantur, mirifica quaedam multitudini videtur, nec iniuria; nemo enim iustus esse potest, qui mortem, qui dolorem, qui exsilium, qui egestatem timet, aut qui ea, quae sunt his contraria, aequitati anteponit.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 2, ch. 11 (2.11) / sec. 38 (44 BC) [tr. Gardiner (1899)]
    (Source)

(Source (Latin)). Alternate translation:

Justice, which single virtue serves to give men the name and denomination of good, seems much the most admirable to the generality of people; and not without reason, it being impossible for any one to be just who is afraid at the approaches of death, of pain, of banishment, or poverty; or prefers those things which are contrary to these before the great duties of justice and honesty.
[tr. Cockman (1699)]

Justice, from which alone good men receive their appellation, appears the most wonderful to the multitude; and with good reason: For no man can be just, who dreads death, pain, exile, want, or prefers to equity whatsoever is contrary to those.
[tr. McCartney (1798)]

Justice, from which single virtue men are called good, appears to the multitude as something marvellous. And with good reason' for no man can be just if he is afraid of death, pain, exile, or poverty, or prefers their contraries to justice.
[tr. Edmonds (1865)]

Justice, for which one virtue men are called good, seems to the multitude a quality of marvellous excellence, — and not without good reason; for no one can be just, who dreads death, pain, exile, or poverty, or who prefers their opposites to honesty.
[tr. Peabody (1883)]

Justice, the possession of which entitles men to be called good, is looked upon by the masses as something miraculous; and rightly so, for no one can be just who fears death, pain, exile, or poverty, or who ranks the opposites of these above equity.
[ed. Harbottle (1906)]

Justice, above all, on the basis of which alone men are called “good men,” seems to people generally a quite marvellous virtue -- and not without good reason; for no one can be just who fears death or pain or exile or poverty, or who values their opposites above equity.
[tr. Miller (1913)]

And justice in particular seems to the mass of people something amazing, and they are not wrong: good men achieve their reputation for goodness form that one virtue alone, and no man can be just who lives in fear of death, pain, exile, or poverty. If a man shuns fair-dealing in order to avoid these evils, he cannot be considered just.
[tr. Edinger (1974)]

 
Added on 3-Mar-22 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , , ,
More quotes by Cicero, Marcus Tullius

While then the worst man is he who displays vice both in his own affairs and in his dealings with his friends, the best man is not he who displays virtue in his own affairs merely, but he who displays virtue towards others; for this is the hard thing to do.

[κάκιστος μὲν οὖν ὁ καὶ πρὸς αὑτὸν καὶ πρὸς τοὺς φίλους χρώμενος τῇ μοχθηρίᾳ, ἄριστος δ᾽ οὐχ ὁ πρὸς αὑτὸν τῇ ἀρετῇ ἀλλὰ πρὸς ἕτερον: τοῦτο γὰρ ἔργον χαλεπόν.]

Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 5, ch. 1 (5.1.18) / 1130a.5-8 (c. 325 BC) [tr. Peters (1893)]
    (Source)

(Source (Greek)). Alternate translations:

Now he is the basest of men who practises vice not only in his own person, but towards his friends also; but he the best who practises virtue not merely in his own person but towards his neighbour, for this is a matter of some difficulty.
tr. Chase (1847), ch. 2]

Worst of men is he whose wickedness affects not himself alone but his fellow with him; best of men is he whose virtue affects not himself alone but his fellow with him; for such a one has in all sooth a hard task.
[tr. Williams (1869)]

As then the worst of men is he who exhibits his depravity both in his own life and in relation to his friends, the best of men is he who exhibits his virtue not in his own life only but in relation to others; for this is a difficult task.
[tr. Welldon (1892)]

Now the worst man is he who exercises his wickedness both towards himself and towards his friends, and the best man is not he who exercises his virtue towards himself but he who exercises it towards another; for this is a difficult task.
[tr. Ross (1908)]

As then the worst man is he who practises vice towards his friends as well as in regard to himself, so the best is not he who practises virtue in regard to himself but he who practises it towards others; for that is a difficult task.
[tr. Rackham (1934)]

The worst sort of person, then, is the one who uses his depravity both in relation to himself and in relation to his friends, whereas the best sort is not the one who uses his virtue in relationship to himself but the one who uses it in relation to another person, since that is difficult work.
[tr. Reeve (1948)]

The worst man, then, is the one whose evil habit affects both himself and his friends, while the best man is one whose virtue is directed not to himself, but to others, for this is a difficult task.
[tr. Apostle (1975)]

So the worst person is the one who exercises his wickedness towards both himself and his friends, and the best is not the one who exercises his virtue towards himself but the one who exercises it towards another; because this is a difficult task.
[tr. Thomson/Tredennick (1976)]

So the worst person is the one who exercises wickedness in relation to himself and in relation to his friends, and the best is not he who exercises his virtue in relation to himself but the one who exercises it in relation to others, since this is a difficult thing to do.
[tr. Crisp (2000)]

Worst, then, is he who treats both himself and his friends in a corrupt way, but best is he who makes use of virtue not in relation to himself but in relation to another. For this is a difficult task.
[tr. Bartlett/Collins (2011)]

 
Added on 22-Feb-22 | Last updated 22-Feb-22
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Aristotle

There are many people who can exercise virtue in their own affairs, but are unable to do so in their relations with others. This is why the aphorism of Bias, “Office will reveal the man”, seems a good one, since an official is, by virtue of his position, engaged with other people and the community at large.

[πολλοὶ γὰρ ἐν μὲν τοῖς οἰκείοις τῇ ἀρετῇ δύνανται χρῆσθαι, ἐν δὲ τοῖς πρὸς ἕτερον ἀδυνατοῦσιν. καὶ διὰ τοῦτο εὖ δοκεῖ ἔχειν τὸ τοῦ Βίαντος, ὅτι ἀρχὴ ἄνδρα δείξει: πρὸς ἕτερον γὰρ καὶ ἐν κοινωνίᾳ ἤδη ὁ ἄρχων.]

Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 5, ch. 1 (5.1.15-16) / 1129b.33ff (c. 325 BC) [tr. Crisp (2000)]
    (Source)

(Source (Greek)). Alternate translations:

I mean, there are many who can practise virtue in the regulation of their own personal conduct who are wholly unable to do it in transactions with their neighbour. And for this reason that saying of Bias is thought to be a good one, “Rule will show what a man is;” for he who bears Rule is necessarily in contact with others, i.e., in a community.
[tr. Chase (1847), ch. 2]

For many there be who can make good use of their virtue in their own matters, but not towards their fellow-man. And, hence, Bias would seem to have said well, saying that, "It is authority that shows the man." For whosoever is in authority stands ipso facto in relation to his fellow-man, in that he is a fellow-member of the body politic.
[tr. Williams (1869)]

For there are many people who are capable of exhibiting virtue at home, but incapable of exhibiting it in relation to their neighbors. Accordingly there seems to be good sense in saying of Bias that "office will reveal a man," for one who is in office is at once brought into relation and association with others.
[tr. Welldon (1892)]

For there are many who can be virtuous enough at home, but fail in dealing with their neighbours. This is the reason why people commend the saying of Bias, “Office will show the man;” for he that is in office ipso facto stands in relation to others, and has dealings with them.
[tr. Peters (1893)]

For many men can exercise virtue in their own affairs, but not in their relations to their neighbour. This is why the saying of Bias is thought to be true, that "rule will show the man"; for a ruler is necessarily in relation to other men and a member of a society.
[tr. Ross (1908)]

For there are many who can practise virtue in their own private affairs but cannot do so in their relations with another. This is why we approve the saying of Bias, "Office will show a man"; for in office one is brought into relation with others and becomes a member of a community.
[tr. Rackham (1934)]

For many people are able to use their virtue in what properly belongs to themselves, but unable to do so in issues relating to another person. And this is why Bias' saying, "ruling office shows forth the man," seems good, since a ruler is automatically in relation to another person and in a community with him.
[tr. Reeve (1948)]

I say this because there are plenty of people who can behave uprightly in their own affairs, but are incapable of doing so in relation to somebody else. That is why Bias's saying "Office will reveal the man" is felt to be valid; because an official is eo ipso in relation to, and associated with, somebody else.
[tr. Thomson/Tredennick (1976)]

For many people are able to use virtue in dealing with the members of their household, but in their affairs together regarding another, they are unable to do so. And on this account, the saying of Bias seems good, that "office will show the man." For he who rules is already in relation to another and within the community.
[tr. Bartlett/Collins (2011)]

 
Added on 15-Feb-22 | Last updated 15-Feb-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Aristotle

Near this spot
are deposited the Remains of one
who possessed Beauty without Vanity,
Strength without Insolence,
Courage without Ferocity,
and all the Virtues of Man without his Vices.
This Praise, which would be unmeaning Flattery
if inscribed over human Ashes,
is but a just tribute to the Memory of
BOATSWAIN, a DOG

Lord Byron
George Gordon, Lord Byron (1788-1824) English poet
“Epitaph to a Dog” (1808)
    (Source)

Carved on the headstone over Boatswain's grave at Newstead Abbey, the family's ancestral home. Byron acquired the dog at age fifteen; Boatswain died of rabies, an endemic disease in England at the time, five years later. Byron wanted to be buried beside him, but the sale of the property made that impossible.

While the rest of the poem is considered Byron's, these first lines may have been written by his friend, John Cam Hobhouse. More discussion here.
 
Added on 14-Feb-22 | Last updated 14-Feb-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Byron, George Gordon, Lord

Count heads. That is what matters in all things. When you must, follow the common taste, and make your way toward eminence. The wise should adapt themselves to the present, even when the past seems more attractive, both in the clothes of the soul and of the body. This rule for living holds for everything but goodness, for one must always practice virtue.

[El gusto de las cabeças haze voto en cada orden de cosas. Ésse se ha de seguir por entonces, y adelantar a eminencia. Acomódese el cuerdo a lo presente, aunque le parezca mejor lo pasado, así en los arreos del alma como del cuerpo. Sólo en la bondad no vale esta regla de vivir, que siempre se ha de practicar la virtud.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 120 (1647) [tr. Maurer (1992)]
    (Source)

(Source (Spanish)). Alternate translations:

Let a prudent man accommodate himself to the present, whether as to body, or mind, though the past may even seem better unto him. In manners onely that rule is not to be observed, seeing vertue is at all times to be practised.
[Flesher ed. (1685)]

In everything the taste of the many carries the votes; for the time being one must follow it in the hope of leading it to higher things. In the adornment of the body as of the mind adapt yourself to the present, even though the past appear better. But this rule does not apply to kindness, for goodness is for all time.
[tr. Jacobs (1892)]

The choice of the many carries the vote in every field. For the time being, therefore, it must be bowed to, in order to bring it to higher level: the man of wisdom accommodates himself to the present, even though the past seems better, alike in the dress of his spirit, as in the dress of his body. Only in the matter of being decent does this rule of life not apply, for virtue should be practiced eternally.
[tr. Fischer (1937)]

 
Added on 11-Feb-22 | Last updated 21-Aug-23
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Gracián, Baltasar

It is necessary to distinguish between the virtue and the vice of obedience.

Lemuel K. Washburn (1846-1927) American freethinker, writer
Is the Bible Worth Reading and Other Essays, Epigram (1911)
    (Source)
 
Added on 27-Jan-22 | Last updated 27-Jan-22
Link to this post | No comments
Topics: , , , ,
More quotes by Washburn, Lemuel

Nice is a pallid virtue. Not like honesty or courage or perseverance. On the other hand, in a nation frequently lacking in civility, there is much to be said for nice.

Molly Ivins (1944-2007) American writer, political columnist [Mary Tyler Ivins]
“My, Oh, My, It’s the Ninth Wonder of the World,” Fort Worth Star-Telegram (15 May 1994)
    (Source)

Reprinted in You Go to Dance with Them What Brung You (1998).
 
Added on 3-Jan-22 | Last updated 3-Jan-22
Link to this post | No comments
Topics: , ,
More quotes by Ivins, Molly

Even if glory has nothing in itself to justify seeking it, yet it follows virtue like a shadow.

[Etsi enim nihil habet in se gloria cur expetatur, tamen virtutem tamquam umbra sequitur.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 1, ch. 45 (1.45) / sec. 109 (45 BC) [tr. Douglas (1985)]
    (Source)

(Source (Latin)). Alternate translations:

For though Glory have nothing in it self, why it should be pursu'd, yet it follows Vertue as its shadow.
[tr. Wase (1643)]

For although there be nothing in glory to make it desirable, yet it follows virtue like a shadow.
[tr. Main (1824)]

Glory follows virtue as it it were its shadow.
[Source (1826)]

For even if glory contain nothing for which it is desirable of itself, yet it follows as the shadow of virtue.
[tr. Otis (1839)]

For although there be nothing in glory to make it desirable, yet it follows virtue as its shadow.
[tr. Yonge (1853)]

Though as to fame, there is nothing in it that should make it an object of desire; but it follows virtue like its shadow.
[tr. Peabody (1886)]

Glory, though it have in itself nothing for which we should desire it, attends virtue like its shadow.
[tr. Black (1889)]

Although glory is not to be sought for its own sake, it follows virtue like a shadow.
[tr. Habinek (1996)]

Even if glory has nothing in it to justify our seeking it, yet it follows virtue like a shadow.
[tr. Davie (2017)]

 
Added on 16-Dec-21 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , , , , ,
More quotes by Cicero, Marcus Tullius

For justice knows few so completely dedicated to her. Many praise her, but not for themselves; others follow her until danger threatens; and then the false deny her, and the political betray her.

[Que tiene pocos finos la entereza. Celébranla muchos, mas no por su casa; síguenla otros hasta el peligro; en él los falsos la niegan, los políticos la dissimulan.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 29 (1647) [tr. Fischer (1937)]
    (Source)

(Source (Spanish)). Alternate translations:

Sure, [Reason] has not many Adherents. There are many who publish her praises, but will not admit her into their Houses. Others follow her as far as danger will permit; but when they come to that, some like false Friends deny her; and the rest, like Politicians, pretend they know her not.
[Flesher ed. (1685)]

What a scanty following has rectitude! Many praise it indeed, but -- for others. Others follow it till danger threatens; then the false deny it, the politic conceal it.
[tr. Jacobs (1892)]

Few are devoted to righteousness. Many celebrate her, but few visit her. Some follow her until things get dangerous. In danger, the false disown her and politicians cunningly disguise her.
[tr. Maurer (1992)]

 
Added on 13-Dec-21 | Last updated 20-Jun-23
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Gracián, Baltasar

Next would seem properly to follow a dissertation on Friendship: because, in the first place, it is either itself a virtue or connected with virtue; and next it is a thing most necessary for life, since no one would choose to live without friends though he should have all the other good things in the world.

[μετὰ δὲ ταῦτα περὶ φιλίας ἕποιτ᾽ ἂν διελθεῖν: ἔστι γὰρ ἀρετή τις ἢ μετ᾽ ἀρετῆς, ἔτι δ᾽ ἀναγκαιότατον εἰς τὸν βίον. ἄνευ γὰρ φίλων οὐδεὶς ἕλοιτ᾽ ἂν ζῆν, ἔχων τὰ λοιπὰ ἀγαθὰ πάντα.]

Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 8, ch. 1 (8.1, 1155a.3) (c. 325 BC) [tr. Chase (1847)]
    (Source)

Rackham notes:

φιλία, ‘friendship,’ sometimes rises to the meaning of affection or love, but also includes any sort of kindly feeling, even that existing between business associates, or fellow-citizens. The corresponding verb means both ‘to like’ and ‘to love’; the adjective is generally passive, ‘loved,’ ‘liked,’ ‘dear,’ but sometimes active ‘loving,’ ‘liking,’ and so on, as a noun ‘a friend.’

Weldon notes:

If it were necessary to choose one word for φιλία the best would be "friendship," but it corresponds as substantive to the meanings of the verb φιλείν and therefore rises at times in point of intensity to "love."

(Source (Greek)). Alternate translations:

Next in order it follows that we ought to treat of friendship. For friendship, if not itself a virtue, at least involves and implies virtue; and it is, moreover, an absolute essential for a happy life, since without friends no man would choose to live, although possessed of every other good thing.
[tr. Williams (1869)]

It will be natural to discuss friendship or love next, for friendship is a kind of virtue or implies virtue. It is also indispensable to life. For nobody would choose to live without friends, although he were in possession of every other good.
[tr. Welldon (1892)]

After the foregoing, a discussion of friendship will naturally follow, as it is a sort of virtue, or at least implies virtue, and is, moreover, most necessary to our life. For no one would care to live without friends, though he had all other good things.
[tr. Peters (1893)]

After what we have said, a discussion of friendship would naturally follow, since it is a virtue or implies virtue, and is besides most necessary with a view to living. For without friends no one would choose to live, though he had all other goods.
[tr. Ross (1908)]

Our next business after this will be to discuss Friendship. For friendship is a virtue, or involves virtue; and also it is one of the most indispensable requirements of life. For no one would choose to live without friends, but possessing all other good things.
[tr. Rackham (1934)]

The next topic we should discuss is friendship, since friendship is a sort of virtue or involves virtue. Furthermore, it is most necessary as regards living. For no one would choose to live without friends, even if he had all the other good things.
[tr. Reeve (1948)]

After what has just been said, a discussion of friendship would follow, for friendship is a virtue or something with virtue, and besides it is most necessary to life, for no one would choose to live without friends, though he were to have all the other goods.
[tr. Apostle (1975)]

After this the next step will be to discuss friendship; for it is a kind of virtue, or implies virtue, and it is also most necessary as for living. Nobody would choose to live without friends, even if he had all the other good things.
[tr. Thomson/Tredennick (1976)]

After this, the next step would be a discussion of friendship, since it is a virtue or involves virtue, and is an absolute necessity in life. No one would choose to live without friends, even if he had all the other goods.
[tr. Crisp (2000)]

It would follow, after these matters, to go through what concerns friendship. For friendship is a certain virtue or is accompanied by virtue; and, further, it is most necessary with a view to life: without friends, no one would choose to live, even if he possessed all other goods.
[tr. Bartlett/Collins (2011)]

 
Added on 30-Nov-21 | Last updated 14-Dec-21
Link to this post | No comments
Topics: , ,
More quotes by Aristotle

In a word, our moral dispositions are formed as a result of the corresponding activities. Hence it is incumbent on us to control the character of our activities, since on the quality of these depends the quality of our dispositions. It is therefore not of small moment whether we are trained from childhood in one set of habits or another; on the contrary it is of very great, or rather of supreme, importance.

[καὶ ἑνὶ δὴ λόγῳ ἐκ τῶν ὁμοίων ἐνεργειῶν αἱ ἕξεις γίνονται. διὸ δεῖ τὰς ἐνεργείας ποιὰς ἀποδιδόναι: κατὰ γὰρ τὰς τούτων διαφορὰς ἀκολουθοῦσιν αἱ ἕξεις. οὐ μικρὸν οὖν διαφέρει τὸ οὕτως ἢ οὕτως εὐθὺς ἐκ νέων ἐθίζεσθαι, ἀλλὰ πάμπολυ, μᾶλλον δὲ τὸ πᾶν.]

Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 1 (2.1, 1103b.20ff) (c. 325 BC) [tr. Rackham (1934), sec. 7-8]
    (Source)

(Source (Greek)). Alternate translations:

Or, in one word, the habits are produced from the acts of working like to them: and so what we have to do is to give a certain character to these particular acts, because the habits formed correspond to the differences of these. So then, whether we are accustomed this way or that straight from childhood, makes not a small but an important difference, or rather I would say it makes all the difference.
[tr. Chase (1847)]

And indeed, in a word, all habits are formed by acts of like nature to themselves. And hence it becomes our duty to see that our acts are of a right character. For, as our acts vary, our habits will follow in their course. It makes no little difference, then, to what kind of habituation we are subjected from our youth up; but it is, on the contrary, a matter that is important to us, or rather all-important.
[tr. Williams (1869), sec. 24]

In a word moral states are the results of activities corresponding to the moral states themselves. It is our duty therefore to give a certain character to the activities, as the moral states depend upon the differences of the activities. Accordingly, the difference between one training of the habits and another from early days is not a light matter, but is serious or rather all-important.
[tr. Welldon (1892)]

In a word, acts of any kind produce habits or characters of the same kind. Hence we ought to make sure that our acts be of a certain kind; for the resulting character varies as they vary. It makes no small difference, therefore, whether a man be trained from his youth up in this way or in that, but a great difference, or rather all the difference.
[tr. Peters (1893)]

Thus, in one word, states of character arise out of like activities. This is why the activities we exhibit must be of a certain kind; it is because the states of character correspond to the differences between these. It makes no small difference, then, whether we form habits of one kind or of another from our very youth; it makes a very great difference, or rather all the difference.
[tr. Ross (1908)]

In a word, then, states come about from activities that are similar to them. That is why the activities must exhibit a certain quality, since the states follow along in accord with the differences between these. So it makes no small difference whether people are habituated in one way or in another way straight from childhood; on the contrary, it makes a huge one -- or rather, all the difference.
[tr. Reeve (1948)]

In short, it is by similar activities that habits are developed in men; and in view of this, the activities in which men are engaged should be of [the right] quality, for the kinds of habits which develop follow the corresponding differences in these activities. So in acquiring habit it makes no small difference whether we are acting in one way or on the contrary way right from our early youth; it makes a great difference, or rather all the difference.
[tr. Apostle (1975)]

In a word, then, like activities produce like dispositions. Hence we must give our activities a certain quality, because it is their characteristics that determine the resulting dispositions. So it is a matter of no little importance what sort of habits we form from the earliest age -- it makes a vast difference, or rather all the difference in the world.
[tr. Thomson/Tredennick (1976)]

In a word, then, like states arise from like activities. This is why we must give a certain character to our activities, since it is on the differences between them that the resulting states depend. So it is not unimportant how we are habituated from our early days; indeed it makes a huge difference -- or rather all the difference.
[tr. Crisp (2000)]

And so, in a word, the characteristics come into being as a result of the activities akin to them. Hence we must make our activities be of a certain quality, for the characteristics correspond to the differences among the activities. It makes no small difference, then, whether one is habituated to this or that way straight from childhood but a very great difference -- or rather the whole difference.
[tr. Bartlett/Collins (2011)]

 
Added on 16-Nov-21 | Last updated 14-Dec-21
Link to this post | 1 comment
Topics: , , , , , , , ,
More quotes by Aristotle

As in the Olympic Games it is not the most attractive and the strongest who are crowned, but those who compete (since it is from this group that winners come), so in life it is those who act rightly who will attain what is noble and good.

[ὥσπερ δ᾽ Ὀλυμπίασιν οὐχ οἱ κάλλιστοι καὶ ἰσχυρότατοι στεφανοῦνται ἀλλ᾽ οἱ ἀγωνιζόμενοι (τούτων γάρ τινες νικῶσιν), οὕτω καὶ τῶν ἐν τῷ βίῳ καλῶν κἀγαθῶν οἱ πράττοντες ὀρθῶς ἐπήβολοι γίνονται.]

Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 1, ch. 9 (1.9, 1099a.4) (c. 325 BC) [tr. Crisp (2000)]
    (Source)

(Source (Greek)). Alternate translations:

And as at the Olympic games it is not the finest and strongest men who are crowned, but they who enter the lists, for out of these the prize-men are selected; so too in life, of the honourable and the good, it is they who act who rightly win the prizes.
[tr. Chase (1847), ch. 6]

For as at the Olympic games it is not the fairest and the strongest who are crowned, but they that run -- for some of these it is that win the victory -- so too, among the noble and good in life, it is they that act rightly who become masters of life's prize.
[tr. Williams (1869)]

As in the Olympian games it is not the most beautiful and strongest persons who receive the crown, but they who actually enter the lists as combatants -- for it is some of these who become victors -- so it is they who act rightly that attain what is noble and good in life.
[tr. Welldon (1892), ch. 9]

And as at the Olympic games it is not the fairest and strongest who receive the crown, but those who contend (for among these are the victors), so in life, too, the winners are those who not only have all the excellences, but manifest these in deed.
[tr. Peters (1893)]

And as in the Olympic Games it is not the most beautiful and the strongest that are crowned but those who compete (for it is some of these that are victorious), so those who act win, and rightly win, the noble and good things in life.
[tr. Ross (1908)]

And just as at the Olympic games the wreaths of victory are not bestowed upon the handsomest and strongest persons present, but on men who enter for the competitions -- since it is among these that the winners are found, -- so it is those who act rightly who carry off the prizes and good things of life.
[tr. Rackham (1934), ch. 8, sec. 9]

And just as in the Olympic Games it is not the noblest and strongest who get the victory crown but the competitors (since it is among these that the ones who win are found), so also among the noble and good aspects of life it is those who act correctly who win the prizes.
[tr. Reeve (1948)]

And as at the Olympic Games it is not the most beautiful or the strongest who are crowned but those who compete (for it is some of these who become victors), so in life it is those who act rightly who become the winners of good and noble things.
[tr. Apostle (1975), ch. 9]

Just as at the Olympic Games it is not the best-looking or the strongest men present that are crowned with wreaths, but the competitors (because it is from them that the winners come), so it is those who act that rightly win the honors and rewards in life.
[tr. Thomson/Tredennick (1976)]

For just as it is not the noblest and strongest who are crowned with the victory wreath at the Olympic Games but rather the competitors (for it is certain of these who win), so also it is those who act correctly who attain the noble and good things in life.
[tr. Bartlett/Collins (2011)]

 
Added on 26-Oct-21 | Last updated 14-Dec-21
Link to this post | No comments
Topics: , , , , ,
More quotes by Aristotle

There are thousands of things in the Scriptures that everybody believes. Everybody believes the Scriptures are right when they say, “Thou shalt not steal” — everybody. And when they say “Give good measure, heaped up and running over,” everybody says, “Good!” So when they say “Love your neighbor,” everybody applauds that.

Suppose a man believes that, and practices it, does it make any difference whether he believes in the flood or not? Is that of any importance? Whether a man built an ark or not — does that make the slightest difference? A man might deny it and yet be a very good man. Another might believe it and be a very mean man. Could it now, by any possibility, make a man a good father, a good husband, a good citizen? Does it make any difference whether you believe it or not?

Does it make any difference whether or not you believe that a man was going through town and his hair was a little short, like mine, and some little children laughed at him, and thereupon two bears from the woods came down and tore to pieces about forty of these children? Is it necessary to believe that? Suppose a man should say, “I guess that is a mistake. They did not copy that right. I guess the man that reported that was a little dull of hearing and did not get the story exactly right.” Any harm in saying that? Is a man to be sent to the penitentiary for that? Can you imagine an infinitely good God sending a man to hell because he did not believe the bear story?

Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech to the Jury, Trial of C. B. Reynolds for Blasphemy, Morristown, New Jersey (May 1887)
    (Source)
 
Added on 29-Sep-21 | Last updated 29-Sep-21
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Ingersoll, Robert Green

All other knowledge is harmful to him who has not the knowledge of goodness.

[Toute autre science, est dommageable à celuy qui n’a la science de la bonté.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 24 “Of Pedantry [Du pedantisme]” (c. 1572-78) (1.24) (1595) [tr. Ives (1925), ch. 25]
    (Source)

While the original essay dates back to 1572-1578 and the first edition, this passage was added 1588–1592 for the 1595 edition.

(Source (French)). Alternate translations:

Each other science is prejudciall unto him that hath not the science of goodnesse.
[tr. Florio (1603)]

All other knowledge is detrimental to him who has not the science of becoming a good man.
[tr. Cotton (1686); Friswell (1868)]

All other knowledge is hurtful to him who has not the science of goodness.
[tr. Cotton/Hazlitt (1877)]

All other learning is hurtful to him who has not the knowledge of honesty and goodness.
[tr. Rector (1899)]

Any other knowledge is harmful to a man who has not the knowledge of goodness.
[tr. Frame (1943), ch. 25]

All other knowledge is harmful in a man who has no knowledge of what is good.
[tr. Screech (1987), ch. 25]

 
Added on 15-Sep-21 | Last updated 11-Dec-24
Link to this post | No comments
Topics: , , , ,
More quotes by Montaigne, Michel de

There is in the soul of every man, something naturally soft, low, enervated in a manner, and languid. Were there nothing besides this, men would be the greatest of monsters; but there is present to every man reason, which presides over, and gives laws to all; which, by improving itself, and making continual advances, becomes perfect virtue.

[Est in animis omnium fere natura molle quiddam, demissum, humile, enervatum quodam modo et languidum. Si nihil esset aliud, nihil esset homine deformius. sed praesto est domina omnium et regina ratio, quae conixa per se et progressa longius fit perfecta virtus.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 2, ch. 21 (2.21) / sec. 47 (45 BC) [tr. Yonge (1853)]
    (Source)

(Source (Latin)). Alternate translations:

There is in the Souls of all men, in a manner, naturally somewhat lasche, mean, low-spirited, in a sort emasculate and feeble; were there nothing else, man would be the most deformed thing in the World; but Reason the Lady and Empress of all things, is at hand to help; which bearing up on her own strength, and advancing farther, becometh, at length, accomplish'd Vertue
[tr. Wase (1643)]

Every soul of man has naturally something soft, low, enervated in a manner, and languid. Were there nothing besides this, men would be the greatest of monsters; but there is present to every man reason, which presides and gives law to all, which by improving itself, and making continual advances, becomes perfect virtue.
[tr. Main (1824)]

There is, in the minds of nearly all men, by nature, something soft, abject, low, enervated somehow, and languid, doting. If this were all, nothing were more disgusting than man. But there is also the mistress and queen of all things, reason, who, supported by herself, and after long progress, becomes perfect virtue.
[tr. Otis (1839)]

There is naturally in the soul of almost every man something soft, low, earthy, in a certain degree nerveless and feeble. But reason is at hand, mistress and queen of all, which by its own force striving and advancing upward, becomes perfect virtue.
[tr. Peabody (1886)]

There is in practically everybody's souls by nature something soft, lowly, abject, nerveless so to speak, and feeble. If there were nothing else, a human being would be the ugliest thing that exists. But at hand is the mistress and queen of all, Reason, which through its own strivings advances forward and becomes perfected virtue.
[tr. Douglas (1990)]

Nature has seen to it that there is in the souls of virtually all people an element of softness, of lowliness, of the abject, of, as it were, what is nerveless and feeble. If he possessed nothing beyond this, man would be the most hideous of all creatures; but at his side stands reason, the mistress and queen of all, who through striving by her own strength and forging onward becomes perfected virtue.
[tr. Davie (2017)]

 
Added on 4-Aug-21 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , , ,
More quotes by Cicero, Marcus Tullius

The ideal capitalism envisioned by advocates of the free market depends upon social virtues and wise policies that it does not itself generate.

Timothy Snyder (b. 1969) American historian, author
Black Earth: The Holocaust as History and Warning, “Conclusion: Our World” (2015)
    (Source)
 
Added on 21-Jul-21 | Last updated 21-Jul-21
Link to this post | No comments
Topics: , , , , , ,
More quotes by Snyder, Timothy

For if justice be a virtue, it must be free from the imputation of crime, and not return evil for evil. For what kind of virtue is it for you to do yourself what you punish in another? This is merely to propagate iniquity, not to punish it; and the character of the person whom you injure, whether he be just or unjust, makes no difference, for you ought not to have done evil.

St Ambrose
Ambrose of Milan (339-397) Roman theologian, statesman, Christian prelate, saint, Doctor of the Church [Aurelius Ambrosius]
Letter to the Church of Vercellae, para. 83
    (Source)
 
Added on 14-Jul-21 | Last updated 14-Jul-21
Link to this post | No comments
Topics: , , ,
More quotes by Ambrose of Milan

It must be made clear to men that the narrow path that leadeth unto life is as crowded with adventure as the broad path that leadeth to destruction.

Frank W. Boreham (1871-1959) Anglo-Australian preacher
The Ivory Spires (1934)
    (Source)
 
Added on 22-Jun-21 | Last updated 22-Jun-21
Link to this post | No comments
Topics: , , , ,
More quotes by Boreham, Frank W.

Since the objects of imitation are men in action, and these men must be either of a higher or lower type (for moral character mainly answers to these divisions, goodness and badness being the distinguishing marks of moral differences), it follows that we must represent men as either better than in real life, or as worse, or as they are.

[ἐπεὶ δὲ μιμοῦνται οἱ μιμούμενοι πράττοντας, ἀνάγκη δὲ τούτους ἢ σπουδαίους ἢ φαύλους εἶναι τὰ γὰρ ἤθη σχεδὸν ἀεὶ τούτοις ἀκολουθεῖ μόνοις, κακίᾳ γὰρ καὶ ἀρετῇ τὰ ἤθη διαφέρουσι πάντες, ἤτοι βελτίονας ἢ καθ᾽ ἡμᾶς ἢ χείρονας ἢ καὶ τοιούτους.]

Aristotle (384-322 BC) Greek philosopher
Poetics [Περὶ ποιητικῆς, De Poetica], ch. 2, sec. 1 / 1448a.1 (c. 335 BC) [tr. Butcher (1895)]
    (Source)

Original Greek. Alternate translations:

The objects the imitator represents are actions, with agents who are necessarily either good men or bad -- the diversities of human character being nearly always derivative from this primary distinction, since the line between virtue and vice is one dividing the whole of mankind. It follows, therefore, that the agents represented must be either above our own level of goodness, or beneath it, or just such as we are.
[tr. Bywater (1909)]

Inasmuch as those who portray persons -- who must be relatively good or bad, since thus only can character regularly be classified, for the difference between any characters is relative badness and goodness -- portray such as are better than, worse than, or on a level with ourselves.
[tr. Margoliouth (1911)]

Since living persons are the objects of representation, these must necessarily be either good men or inferior -- thus only are characters normally distinguished, since ethical differences depend upon vice and virtue -- that is to say either better than ourselves or worse or much what we are.
[tr. Fyfe (1932)]

Since those who represent represent people in action, these people are necessarily either good or inferior. For characters almost always follow from these [qualities] alone; everyone differs in character because of vice and virtue. So they are either (i) better than we are, or (ii) worse, or (iii) such [as we are].
[tr. Janko (1987), sec. 1.3]

Since those doing the imitating imitate people acting, and it is necessary that the latter be people either of serious moral stature or of a low sort (for states of character pretty much always follow these sorts alone, since all people differentiate states of character by vice and virtue), they imitate either those better than we are or worse, or else of our sort.
[tr. Sachs (2006)]

The thing that representative artists represent are the actions of people and if people are represented they are necessarily either superior or inferior, better or worse, than we are. (Differences in character you see derive from these categories, since it is by virtue and vice that people are ethically distinct from each other.)
[tr. Kenny (2013)]

 
Added on 21-May-21 | Last updated 26-Jul-22
Link to this post | No comments
Topics: , , , , ,
More quotes by Aristotle

This is all I had to say on friendship. One piece of advice on parting. Make up your minds to this. Virtue (without which friendship is impossible) is first; but next to it, and to it alone, the greatest of all things is Friendship.

[Haec habui de amicitia quae dicerem. Vos autem hortor ut ita virtutem locetis, sine qua amicitia esse non potest, ut ea excepta nihil amicitia praestabilius putetis.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Laelius De Amicitia [Laelius on Friendship], ch. 27 / sec. 104 (44 BC) [tr. Shuckburgh (1909)]
    (Source)

Original Latin. Alternate translations:

Such are the remarks I had to make on friendship. But as for you, I exhort you to lay the foundations of virtue, whithout which friendship can not exist, in such a matter that, with this one exception, you may consider that nothing in the world is more excellent than friendship.
[tr. Edmonds (1871)]

I had these things to say to you about friendship; and I exhort you that you so give the foremost place to virtue without which friendship cannot be, that with the sole exception of virtue, you may think nothing to be preferred to friendship.
[tr. Peabody (1887)]

This is all that I had to say about friendship; but I exhort you both so to esteem virtue (without which friendship cannot exist), that, excepting virtue, you will think nothing more excellent than friendship.
[tr. Falconer (1923)]

 
Added on 17-May-21 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , , ,
More quotes by Cicero, Marcus Tullius

Goodness is about what you do. Not who you pray to.

Terry Pratchett (1948-2015) English author
Snuff (2011)
 
Added on 13-Apr-21 | Last updated 19-Apr-21
Link to this post | No comments
Topics: , , , , ,
More quotes by Pratchett, Terry

Virtuous love consists in decorous desire for the beautiful.

[Δίκαιος ἔρως ἀνυβρίστως ἐφίεσθαι τῶν καλῶν]

Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 73 (Diels) [tr. Freeman (1948)]
    (Source)

Diels citation "73. (87 N.) DEMOKRATES. 38."; collected in Joannes Stobaeus (Stobaios) Anthologium III, 5, 23. Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:

  • "Rightful love is longing without violence for the noble." [tr. Barnes (1987)]
  • "Just lust is longing for noble things without arrogance." [tr. @sententiq (2018)]
 
Added on 13-Apr-21 | Last updated 19-Apr-21
Link to this post | No comments
Topics: , , , , , ,
More quotes by Democritus

But I must at the very beginning lay down this principle — friendship can only exist between good men.

[Sed hoc primum sentio, nisi in bonis amicitiam esse non posse]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Laelius De Amicitia [Laelius on Friendship], ch. 5 / sec. 18 (44 BC) [tr. Shuckburgh (1909)]
    (Source)

Original Latin. Alternate translations:

  • "But first of all, I am of opinion, that except among the virtuous, friendship cannot exist." [tr. Edmonds (1871)]
  • "But I consider this as a first principle, -- that friendship can exist only between good men." [tr. Peabody (1887)]
  • "This, however, I do feel first of all -- that friendship cannot exist except among good men." [tr. Falconer (1923)]
  • "But first of all, I think this: except among good people, friendship cannot exist." [Source]
 
Added on 12-Apr-21 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , ,
More quotes by Cicero, Marcus Tullius

It might be argued that a man who employs this kind of skill with words for immoral purposes can do great harm, but the same goes for everything good except for virtue, and it goes above all for the most valuable things, such as strength, health, and generalship. After all, moral use of these things can do the greatest good, and immoral use the greatest harm.

[εἰ δ᾽ ὅτι μεγάλα βλάψειεν ἂν ὁ χρώμενος ἀδίκως τῇ τοιαύτῃ δυνάμει τῶν λόγων, τοῦτό γε κοινόν ἐστι κατὰ πάντων τῶν ἀγαθῶν πλὴν ἀρετῆς, καὶ μάλιστα κατὰ τῶν χρησιμωτάτων, οἷον ἰσχύος ὑγιείας πλούτου στρατηγίας: τούτοις γὰρ ἄν τις ὠφελήσειεν τὰ μέγιστα χρώμενος δικαίως καὶ βλάψειεν ἀδίκως.]

Aristotle (384-322 BC) Greek philosopher
Rhetoric [Ῥητορική; Ars Rhetorica], Book 1, ch. 1, sec. 13 (1.1.13) / 1355b (350 BC) [tr. Waterfield (2018)]
    (Source)

(Source (Greek)). Alternate translations:

But if it be urged that a man, using such a power of words for an unjust purpose, would do much harm, this is common to all the goods, with the exception of virtue; and especially in the case of the most useful, as for instance strength, health, wealth, and command: for by the right use of these a man may do very much good, and by the wrong very much harm.
[Source (1847)]

If, however, any one should object that a person, unfairly availing himself of such powers of speaking, may be, in a very high degree, injurious; this is an objection which will like in some degree against every good indiscriminately, except virtue; and with especial force against those which are most advantageous, as strength, health, wealth, and generalship. Because employing these fairly, a person may be beneficial in points of the highest importance; and by employing them unfairly may be equally injurious.
[tr. Buckley (1850)]

If it is objected that the abuser of the rhetorical faculty can do great mischief, this, at any rate, applies to all good things except virtue, and especially to the most useful things, as strength, health, wealth, generalship. By the right use of these things a man may do the greatest good, and by the unjust use, the greatest mischief.
[tr. Jebb (1873)]

And if it be objected that one who uses such power of speech unjustly might do great harm, that is a charge which may be made in common against all good things except virtue, and above all against the things that are most useful, as strength, health, wealth, generalship. A man can confer the greatest of benefits by a right use of these, and inflict the greatest of injuries by using them wrongly.
[tr. Roberts (1924)]

If it is argued that one who makes an unfair use of such faculty of speech may do a great deal of harm, this objection applies equally to all good things except virtue, and above all to those things which are most useful, such as strength, health, wealth, generalship; for as these, rightly used, may be of the greatest benefit, so, wrongly used, they may do an equal amount of harm.
[tr. Freese (1926)]

And if someone using such a capacity for argument should do great harm, this at least, is common to all good things -- except virtue -- and especially so in the case of the most useful things, such as strength, health, wealth, and generalship. For someone using these things justly would perform the greatest benefits -- and unjustly, the greatest harm.
[tr. Bartlett (2019)]

 
Added on 2-Apr-21 | Last updated 1-Feb-22
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Aristotle

For my part, I prefer a man without money to money without a man.

[Ego vero, malo virum, qui pecunia egeat, quam pecuniam, quae viro.]

Themistocles (c. 524-459 BC) Athenian politician and general
Quoted in Cicero, De Officiis [On Duties; On Moral Duty; The Offices], Book 2, ch. 20 / sec. 71 (44 BC) [tr. Miller (1913)]
    (Source)

Original Latin (of Cicero). When asked whether he would choose for his daughter a poor but honest husband or a wealthy but disreputable one.

Alternate translations:

  • "I had rather have a man without an estate, than to have an estate without a man." [tr. Cockman (1699)]
  • "I would rather have a man without money, than money without a man." [tr. McCartney (1798)]
  • "I certainly would rather she married a man without money, than money without a man." [tr. Edmonds (1865)]
  • "I, indeed, prefer the man who lacks money to the money that lacks a man." [tr. Peabody (1883)]
The comment is also recorded in Plutarch, Parallel Lives, "Themistocles," ch. 18, sec. 5 [tr. Dryden (1653), rev. Clough (1859)]:

Of two who made love to his daughter, he preferred the man of worth to the one who was rich, saying he desired a man without riches, rather than riches without a man.

Original Greek: τῶν δὲ μνωμένων αὐτοῦ τὴν θυγατέρα τὸν ἐπιεικῆ τοῦ πλουσίου προκρίνας ἔφη ζητεῖν ἄνδρα χρημάτων δεόμενον μᾶλλον ἢ χρήματα ἀνδρός.

Alternate translations:

  • "When two men paid their addresses to his daughter, he chose the more agreeable instead of the richer of the two, saying that he preferred a man without money to money without a man." [tr. Stewart/Long (1894)]
  • "Of two suitors for his daughter's hand, he chose the likely man in preference to the rich man, saying that he wanted a man without money rather than money without a man." [tr. Perrin (1914)]
 
Added on 29-Mar-21 | Last updated 29-Mar-21
Link to this post | No comments
Topics: , , , , , ,
More quotes by Themistocles

Oh, but I hate it more
when a traitor, caught red-handed,
tries to glorify his crimes.

[μισῶ γε μέντοι χὤταν ἐν κακοῖσί τις
ἁλοὺς ἔπειτα τοῦτο καλλύνειν θέλῃ.]

Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 495ff [Creon] (441 BC) [tr. Fagles (1982), l. 552ff]
    (Source)

Original Greek. Alternate translations:

Howbeit, to me it is no less abhorrent,
When, caught in criminality, the culprit
Seeks with fine words to beautify his deed.
[tr. Donaldson (1848)]

More hateful still the miscreant who seeks
When caught, to make a virtue of a crime.
[tr. Storr (1859)]

But not less hateful
Seems it to me, when one that hath been caught
In wickedness would give it a brave show.
[tr. Campbell (1873)]

But, truly, I detest it, too, when one who has been caught in treachery then seeks to make the crime a glory.
[tr. Jebb (1891)]

I cannot bear to see the guilty stand
Convicted of their crimes, and yet pretend
To gloss them o'er with specious names of virtue.
[tr. Werner (1892)]

But verily this, too, is hateful, -- when one who hath been caught in wickedness then seeks to make the crime a glory.
[tr. Jebb (1917)]

But now much worse than this
Is brazen boasting of barefaced anarchy.
[tr. Fitts/Fitzgerald (1939), l. 390ff]

The criminal who being caught still tries.
To make a fair excuse , is damned indeed.
[tr. Watling (1947), l. 414ff]

I hate it too when someone caught in crime
then wants to make it seem a lovely thing.
[tr. Wyckoff (1954)]

But this is worst of all: to be convicted
And then to glorify the name as virtue.
[tr. Kitto (1962)]

But how I hate it when she's caught in the act, And the criminal still glories in her crime. [tr. Woodruff (2001)]

I hate it when someone, caught in ugliness, afterwards wants to make it look pretty. [tr. Tyrell/Bennett (2002)]

And there’s nothing I hate more than when someone is caught committing a crime and tries to hide it by embellishing it with sweet words.
[tr. Theodoridis (2004)]

How I despise
a person caught committing evil acts
who then desires to glorify the crime.
[tr. Johnston (2005), l. 562ff]

I, for my part, hate anyone caught in the act who tries to beautify his crimes thereupon.
[tr. Thomas (2005)]

I hate it when someone is caught in the midst of their evil deeds and tries to gloss over them.
[tr. @sentantiq (2020)]

 
Added on 18-Mar-21 | Last updated 18-Mar-21
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Sophocles

Let us believe that the whole of truth can never do harm to the whole of virtue. Trust it. And remember, that, in order to get the whole of truth, you must allow every man, right or wrong, freely to utter his conscience, and protect him in so doing.

Wendell Phillips (1811-1884) American abolitionist, orator, social activist
“The Boston Mob,” speech, Antislavery Meeting, Boston (21 Oct 1855)
    (Source)

"On the Twentieth Anniversary of the Mob of October 21, 1835."
 
Added on 16-Mar-21 | Last updated 16-Mar-21
Link to this post | No comments
Topics: , , ,
More quotes by Phillips, Wendell

Truth and goodness are the same for all people. But pleasure varies from one to another.

Ἀνθρώποις πᾶσι τωὐτὸν ἀγαθὸν καὶ ἀληθές· ἡδὺ δὲ ἄλλωι ἄλλο.

Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 69 (Diels) [tr. @sententiq (2018), fr. 68]
    (Source)

Diels citation "69. (6 N.) DEMOKRATES. 34.". Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
  • "For all men, good and true are the same; but pleasant differs for different men." [tr. Freeman (1948)]
  • "The same thing is good and true for all men. But what is pleasant differs from one to another." [Warren (2008)]
  • "Goodness and truth are the same for all men: but pleasure differs from man to man." [Source]
 
Added on 16-Mar-21 | Last updated 11-May-21
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Democritus

Few are those who wish to be endowed with virtue rather than to seem so.

[Virtute enim ipsa non tam multi praediti esse quam videri volunt.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Laelius De Amicitia [Laelius on Friendship], ch. 26 / sec. 98 (44 BC)

Common translation. Alternates:

  • "For not so many desire to be endowed with virtue itself, as to seem to be so." [tr. Edmonds (1871)]
  • "For there are not so many possessed of virtue as there are that desire to seem virtuous." [tr. Peabody (1887)]
  • "For many wish not so much to be, as to seem to be, endowed with real virtue." [tr. Falconer (1923)]
 
Added on 8-Mar-21 | Last updated 11-Aug-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Cicero, Marcus Tullius

One should emulate works and deeds of virtue, not arguments about it.

[Ἔργα καὶ πρήξιας ἀρετῆς, οὐ λόγους, ζηλοῦν χρειών.]

Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 55 (Diels) [tr. Bakewell (1907)]
    (Source)

Cited in Diels as "55. (121 N.) DEMOKRATES. 21"; collected in Joannes Stobaeus (Stobaios) Anthologium II, 15, 36. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter.

Alternate translations:

  • "One should emulate the deeds and actions of virtue, not the words." [tr. Freeman (1948)]
  • "One must emulate the deeds and actions fo virtue, not the words." [tr. Barnes (1987)]
  • "It is necessary to envy the deeds of the work of virtue not the words." [tr. @sententiq (2018)]
  • "Envy the deeds and actions of virtue, not the words." [Source]
 
Added on 23-Feb-21 | Last updated 23-Feb-21
Link to this post | No comments
Topics: , , , ,
More quotes by Democritus

Because one cause is bad does not make the opposing cause good.

Fay Weldon (b. 1931) English author, essayist, playwright
Letters to Alice on First Reading Jane Austen (1984)
    (Source)
 
Added on 11-Feb-21 | Last updated 11-Feb-21
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Weldon, Fay

Then the King established all the knights, and gave them riches and lands; and charged them never to do outrage nor murder, and always to flee treason, and to give mercy unto him that asketh mercy, upon pain of forfeiture of their worship and lordship of King Arthur for evermore; and always to do ladies, damosels, and gentlewomen and widows succour; strengthen them in their rights, and never to enforce them, upon pain of death. Also, that no man take no battles in a wrongful quarrel for no love, nor for no worldly goods. So unto this were all the knights sworn of the Table Round, both old and young. And every year so were they sworn at the high feast of Pentecost.

No picture available
Thomas Malory (c. 1415-1471) English writer
Le Morte d’Arthur, Winchester Ed., Book 3, ch. 15 (1485)
    (Source)

The Caxton version reads:

Then the king stablished all his knights, and them that were of lands not rich he gave them lands, and charged them never to do outrageousity nor murder, and always to flee treason; also, by no means to be cruel, but to give mercy unto him that asketh mercy, upon pain of forfeiture of their worship and lordship of King Arthur for evermore; and always to do ladies, damosels, and gentlewomen succour, upon pain of death. Also that no man take no battles in a wrongful quarrel for no law, nor for no world's goods. Unto this were all the knights sword of the Table Round, both old and young. And every year were they sworn at the high feast of Pentecost.

A spurious, modern version of this oath is frequently found attributed to Malory:

I will develop my life for the greater good. I will place character above riches, and concern for others above personal wealth, I will never boast, but cherish humility instead, I will speak the truth at all times, and forever keep my word, I will defend those who cannot defend themselves, I will honor and respect women, and refute sexism in all its guises, I will uphold justice by being fair to all, I will be faithful in love and loyal in friendship, I will abhor scandals and gossip -- neither partake nor delight in them, I will be generous to the poor and to those who need help, I will forgive when asked, that my own mistakes will be forgiven, I will live my life with courtesy and honor from this day forward.

Needless to say, Malory never wrote about refuting "sexism." This modern version may have originated with "The International Fellowship of Charity-Now," whose site quotes Malory above (as well as additional aspects of the oath that Tennyson included in Idylls of the King) and then lays out the modern oath broken out into twelve "trusts."
 
Added on 9-Feb-21 | Last updated 10-Feb-21
Link to this post | No comments
Topics: , , , ,
More quotes by Malory, Thomas

Virtue consists, not in avoiding wrong-doing, but in having no wish thereto.

[Ἀγαθὸν οὐ τὸ μὴ ἀδικεῖν, ἀλλὰ τὸ μηδὲ ἐθέλειν.]

Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 62 (Diels) [tr. Freeman (1948)]
    (Source)

Original Greek. Diels cites this as "62. ( 38 N.) DEMOKRATES. 27" ; collected in Joannes Stobaeus (Stobaios) Anthologium III, 9, 29. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter.

Alternate translations:

  • "To be good is not only not to do an injury, but not so much as to desire to do one." [tr. Clarke (1750), Democrates, "Ethica."]
  • "Good means not [merely] not to do wrong, but rather not to desire to do wrong.: [tr. Bakewell (1907)]
  • "To be good is not to refrain from wrongdoing but not even to want to commit it." [tr. Barnes (1987)]
  • "It is not good to not commit injustice, but rather to not desire to." [tr. @sententiq (2018), frag. 61]
  • "Virtue consists not in avoiding wrongdoing, but in having no desire for it." [Source]
 
Added on 9-Feb-21 | Last updated 23-Feb-21
Link to this post | No comments
Topics: , , , , , ,
More quotes by Democritus

What have I always believed? That on the whole, and by and large, if a man lived properly, not according to what any priests said, but according to what seemed decent and honest inside, then it would, at the end, more or less, turn out all right.

Terry Pratchett (1948-2015) English author
Small Gods (1992)
 
Added on 26-Jan-21 | Last updated 26-Jan-21
Link to this post | No comments
Topics: , , , , , ,
More quotes by Pratchett, Terry

One strain in Protestant thinking has always looked to economic life not just for its efficacy in producing goods and services but as a vast apparatus of moral discipline, of rewards for virtue and industry and punishments for vice and indolence.

Richard Hofstadter (1916-1970) American historian and intellectual
“Pseudo-Conservatism Revisited — 1965,” sec. 3 (1965)
    (Source)
 
Added on 13-Jan-21 | Last updated 13-Jan-21
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Hofstadter, Richard

The ability of the rich and their acolytes to see social virtue in what serves their interest and convenience and to depict as ridiculous or foolish what does not was never better manifested than in their support of gold and their condemnation of paper money.

John Kenneth Galbraith (1908-2006) Canadian-American economist, diplomat, author
Money: Whence It Came, Where It Went, ch. 9 (1975)
    (Source)
 
Added on 12-Jan-21 | Last updated 12-Jan-21
Link to this post | No comments
Topics: , , , , ,
More quotes by Galbraith, John Kenneth

As soon as riches came to be held in honour, when glory, dominion, and power followed in their train, virtue began to lose its lustre, poverty to be considered a disgrace, blamelessness to be termed malevolence. Therefore as the result of riches, luxury and greed, united with insolence, took possession of our young manhood. They pillaged, squandered; set little value on their own, coveted the goods of others; they disregarded modesty, chastity, everything human and divine; in short, they were utterly thoughtless and reckless.

[Postquam divitiae honori esse coepere et eas gloria, imperium, potentia sequebatur, hebescere virtus, paupertas probro haberi, innocentia pro malivolentia duci coepit. Igitur ex divitiis iuventutem luxuria atque avaritia cum superbia invasere; rapere, consumere, sua parvi pendere, aliena cupere, pudorem, pudicitiam, divina atque humana promiscua, nihil pensi neque moderati habere.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline; The Conspiracy of Catiline], ch. 12, sent. 1-2 [tr. Rolfe (1931)]
    (Source)

Original Latin. Alt. trans.:
  • "Riches became the epidemic passion; and where honours, imperial sway, and power, followed in their train, virtue lost her influence, poverty was deemed the meanest disgrace, and innocence was thought to be no better than a mark for malignity of heart. In this manner riches engendered luxury, avarice, and pride; and by those vices the Roman youth were enslaved. Rapacity and profusion went on increasing; regardless of their own property, and eager to seize that of their neighbours, all rushed forward without shame or remorse, confounding every thing sacred and profane, and scorning the restraint of moderation and justice." [tr. Murphy (1807)]

  • "When riches began to be held in high esteem, and attended with glory, honour, and power, virtue languished, poverty was deemed a reproach, and innocence passed for ill-nature. And thus luxury, avarice, and pride, all springing from riches, enslaved the Roman youth; they wantoned in rapine and prodigality; undervalued their own, and coveted what belonged to others; trampled on modesty, friendship, and continence; confounded things divine and human; and threw off all manner of consideration and restraint." [tr. Rose (1831)]

  • "After that riches began to be an honour and glory, and command and power followed them, virtue began to languish, poverty to be accounted matter of reproach, and innocence to be considered as malignity. Therefore from riches, luxury and avarice with pride came in upon our youth. They ravaged and wasted every thing, their own property they valued at a trifle, that of other persons they coveted, and had not the least care for, or moderation in, shame, modesty, sacred or profane things, which were all the same to them." [Source (1841)]

  • "When wealth was once considered an honor, and glory, authority, and power attended on it, virtue lost her influence, poverty was thought a disgrace, and a life of innocence was regarded as a life of ill-nature. From the influence of riches, accordingly, luxury, avarice, and pride prevailed among the youth; they grew at once rapacious and prodigal; they undervalued what was their own, and coveted what was another’s; they set at naught modesty and continence; they lost all distinction between sacred and profane, and threw off all consideration and self-restraint." [tr. Watson (1867)]

  • "Riches became a means of distinction and glory, power and influence followed their possession. As a result the edge of virtue was dulled, poverty was accounted a disgrace, and uprightness a kind of ill-nature. Riches made the youth prey to luxury, avarice, and pride: at once grasping and prodigal, they valued lightly their own property, while the coveted that of others; all modesty and purity, alike things human and things divine, everything, in short, was despised and disregarded." [tr. Pollard (1882)]

  • "After riches began to be a source of honour and to be attended by glory, command and power, prowess began to dull, poverty to be considered a disgrace and blamelessness to be regarded as malice. In the wake of riches, therefore, young men were attacked by luxury and avarice along with haughtiness; they seized, they squandered; they placed little weight on their own property and desired that of others; they considered propriety and unchastity, divine and human matters, as indistinguishable, and nothing as worth weight or restraint." [tr. Woodman (2007)]
 
Added on 1-Dec-20 | Last updated 1-Dec-20
Link to this post | No comments
Topics: , , , , , ,
More quotes by Sallust

My code of life and conduct is simply this: work hard, play to the allowable limit, disregard equally the good and bad opinion of others, never do a friend a dirty trick, eat and drink what you feel like when you feel like, never grow indignant over anything, trust to tobacco for calm and serenity, bathe twice a day, modify the aesthetic philosophy of Croce but slightly with that of Santayana and achieve fro one’s self a pragmatic sufficiency in the beauty of the aesthetic surface of life, learn to play at least one musical instrument and then play it only in private, never allow one’s self even a passing thought of death, never contradict anyone or seek to prove anything to anyone unless one gets paid for it in cold, hard coin, live the moment to the utmost of its possibilities, treat one’s enemies with polite inconsideration, avoid persons who are chronically in need, and be satisfied with life always but never with one’s self. An infinite belief in the possibilities of one’s self with a coincidental critical assessment and derogation of one’s achievements, self-respect combined with a measure of self-surgery, aristocracy of mind combined with democracy of heart, forthrightness with modesty or at least good manners, dignity with a quiet laugh, honor and honesty and decency: these are the greatest qualities that men can hope to attain. And as one man, my hope is to attain them.

George Jean Nathan (1892-1958) American editor and critic
“Self-Revelation,” Testament of a Critic (1931)
    (Source)
 
Added on 23-Nov-20 | Last updated 23-Nov-20
Link to this post | No comments
Topics: , , , , , ,
More quotes by Nathan, George Jean

“Why,” said La Belle Isode,”are ye a knight and are no lover? For sooth, it is a great shame to you; wherefore ye may not be called a good knight by reason but if ye make a quarrel for a lady.”

No picture available
Thomas Malory (c. 1415-1471) English writer
Le Morte d’Arthur, Book 10, ch. 56 (1485)
    (Source)

Often paraphrased, "The very purpose of a knight is to fight on behalf of a lady."
 
Added on 17-Nov-20 | Last updated 17-Nov-20
Link to this post | No comments
Topics: , , , , ,
More quotes by Malory, Thomas

The great majority of men are bundles of beginnings. There is not one who has not felt the sacred fire of virtue many a time kindling up within him. He resolved to read, he resolved to give, he solved to abstain, to speak well, to think in a train, to serve God, to imitate Christ. Something he did toward realizing his purpose — but it was most unlucky time — some very unseasonable circumstances occurred and the good purpose was postponed. Who is there here who does not remember his defeats?

Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1829-12-07)
    (Source)
 
Added on 13-Nov-20 | Last updated 27-Mar-23
Link to this post | No comments
Topics: , , , , , ,
More quotes by Emerson, Ralph Waldo

Our responsibility is not discharged by an announcement of virtuous ends. Our responsibility is to achieve these objectives with social invention, with political skill, and executive vigor. I believe for these reasons, that liberalism is our best and our only hope in the world today.

John F. Kennedy (1917-1963) US President (1961-63)
Speech, Liberal Party Nomination, New York (14 Sep 1960)
    (Source)
 
Added on 4-Nov-20 | Last updated 4-Nov-20
Link to this post | No comments
Topics: , , , , , ,
More quotes by Kennedy, John F.

For virtue, not secrecy, is sought by good men.

[Honesta enim bonis viris, non occulta quaeruntur.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 3, ch. 9 (3.9) / sec. 38 (44 BC) [tr. Edmonds (1865)]
    (Source)

(Source (Latin)). Alternate translations:

For good men desire to be virtuous and honest, and not to be secret, that so they may sin without danger.
[tr. Cockman (1699)]

What is honorable, and not what is concealed, is the object of pursuit with wise men.
[tr. McCartney (1798)]

For it is right things, not hidden things, that are sought by good men.
[tr. Peabody (1883)]

The good man seeks to do what is right, not to hide what he does.
[tr. Gardiner (1899)]

For good men aim to secure not secrecy but the right.
[tr. Miller (1913)]

Good men seek right conduct, not conduct that has to remain concealed.
[tr. Edinger (1974)]

Honorable things, not secretive things, are sought by good men.

 
Added on 2-Nov-20 | Last updated 8-Sep-22
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Cicero, Marcus Tullius

For behind the unwillingness to judge lurks the suspicion that no one is a free agent, and hence the doubt that anyone is responsible or could be expected to answer for what he has done. The moment moral issues are raised, even in passing, he who raises them will be confronted with this frightful lack of self-confidence and hence of pride, and also with a kind of mock-modesty that in saying, Who am I to judge? actually means We’re all alike, equally bad, and those who try, or pretend that they try, to remain halfway decent are either saints or hypocrites, and in either case should leave us alone.

Hannah Arendt (1906-1975) German-American philosopher, political theorist
“Personal Responsibility Under Dictatorship” (1964)
    (Source)
 
Added on 29-Oct-20 | Last updated 29-Oct-20
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Arendt, Hannah

For herein may be seen noble chivalry, courtesy, humanity, friendliness, hardiness, love, friendship, cowardice, murder, hate, virtue, and sin. Do after the good and leave the evil, and it shall bring you to good fame and renown.

William Caxton (c. 1422-c. 1491) English merchant, printer, bookseller, writer
Preface to the first edition of Thomas Malory, Le Morte d’Arthur (1485)
 
Added on 27-Oct-20 | Last updated 27-Oct-20
Link to this post | No comments
Topics: , , ,
More quotes by Caxton, William

In this decline of all public virtue, ambition, and not avarice, was the passion that first possessed the minds of men; and this was natural. Ambition is a vice that borders on the confines of virtue; it implies a love of glory, of power, and pre-eminence; and these are objects that glitter alike in the eyes of the man of honour, and the most unprincipled: but the former pursues them by fair and honourable means, while the latter, who finds within himself no resources of talent, depends altogether upon intrigue and fallacy for his success.

[Sed primo magis ambitio quam avaritia animos hominum exercebat, quod tamen vitium propius virtutem erat. Nam gloriam, honorem, imperium bonus et ignavus aeque sibi exoptant; sed ille vera via nititur, huic quia bonae artes desunt, dolis atque fallaciis contendit.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline], ch. 11, sent. 1-2 [tr. Murphy (1807)]
    (Source)

Also known as Catilinae Coniuratio [The Conspiracy of Cateline]. (Source (Latin)). Alternate translations:

At first, indeed, the minds of men were less influenced by avarice than ambition, a vice which has some affinity to virtue; for the desire of glory, power, and preferment is common to the worthy and the worthless; with this difference, that the one pursues them by direct means; the other, being void of merit, has recourse to fraud and subtlety.
[tr. Rose (1831)]

But at first ambition more than avarice influenced the minds of the Romans. Which vice however was the nearer to virtue. For glory, honour, command, the good and slothful equally wish for themselves. But the former strives by the right course; to the latter because good qualities are wanting, he works by tricks and deceits.
[Source (1841)]

At first, however, it was ambition, rather than avarice, that influenced the minds of men; a vice which approaches nearer to virtue than the other. For of glory, honor, and power, the worthy is as desirous as the worthless; but the one pursues them by just methods; the other, being destitute of honorable qualities, works with fraud and deceit.
[tr. Watson (1867)]

At first it was not so much avarice as ambition which spurred men's minds, a vice, indeed, but one akin to virtue. Glory, distinction, and power in the state are equally desired by good and bad, though the first strives to reach his goal by the path of honor, the second, in the lack of honest arts, uses the weapons of falsehood and deceit.
[tr. Pollard (1882)]

But at first men’s souls were actuated less by avarice than by ambitions -- a fault, it is true, but not so far removed from virtue; for the noble and the base alike long for glory, honour, and power, but the former mount by the true path, whereas the latter, being destitute of noble qualities, rely upon craft and deception.
[tr. Rolfe (1931)]

At first people's minds were taxed less by avarice than by ambition, which, though a fault, was nevertheless closer to prowess: for the good man and the base man have a similar personal craving for glory, honour, and command, but the former strives along the truth path, whereas the latter, because he lacks good qualities, presses forward by cunning and falsity.
[tr. Woodman (2007)]
 
Added on 27-Oct-20 | Last updated 4-Oct-22
Link to this post | No comments
Topics: , , , , , , , , , , , , ,
More quotes by Sallust

Hence the lust for money first, then for power, grew upon them; these were, I may say, the root of all evils. For avarice destroyed honour, integrity, and all the other noble qualities; taught in their place insolence, cruelty, to neglect the gods, to set a price on everything. Ambition drove many men to become false; to have one thought locked in the breast, another ready on the tongue; to value friendships and enmities not on their merits but by the standard of self-interest, and to show a good front rather than a good heart. At first these vices grew slowly, from time to time they were punished; finally, when the disease had spread like a deadly plague, the state was changed and a government second to none in equity and excellence became cruel and intolerable.

[Igitur primo imperi, deinde pecuniae cupido crevit: ea quasi materies omnium malorum fuere. Namque avaritia fidem, probitatem ceterasque artis bonas subvortit; pro his superbiam, crudelitatem, deos neglegere, omnia venalia habere edocuit. Ambitio multos mortalis falsos fieri subegit, aliud clausum in pectore, aliud in lingua promptum habere, amicitias inimicitiasque non ex re, sed ex commodo aestumare magisque voltum quam ingenium bonum habere. Haec primo paulatim crescere, interdum vindicari; post, ubi contagio quasi pestilentia invasit, civitas inmutata, imperium ex iustissumo atque optumo crudele intolerandumque factum.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Catiline; The Conspiracy of Catiline], ch. 10, sent. 3-6 [tr. Rolfe (1931)]
    (Source)

Discussing the corruption of Rome in the years after the final defeat of Carthage.

Alt. trans.:
"A love of money, and a lust for power, took possession of every mind. These hateful passions were the source of innumerable evils. Good faith, integrity, and every virtuous principle, gave way to avarice; and in the room of moral honesty, pride, cruelty, and contempt of the gods succeeded. Corruption and venality were introduced; and everything had its price. Such were the effects of avarice. Ambition was followed by an equal train of evils; it taught men to be false and deceitful; to think one thing, and to say another; to make friendship or enmity a mere traffic for private advantage, and to set the features to a semblance of virtue, while malignity lay lurking in the heart. But at first these vices sapped their way by slow degrees, and were often checked in their progress; but spreading at length like an epidemic contagious, morals and the liberal arts went to ruin; and the government, which was before a model of justice, became the most profligate and oppressive." [tr. Murphy (1807)]

"First a love of money possessed their minds; then a passion for power; and these were the seeds of all the evils that followed. For avarice rooted out faith, probity, and every worthy principle; and, in their stead, substituted insolence, inhumanity, contempt of the gods, and a mercenary spirit. Ambition obliged many to be deceitful; to belie with their tongues the sentiments of their hearts; to value friendship and enmity, not according to their real worth, but as they conduced to interest; and to have a specious countenance, rather than an honest heart. These corruptions at first grew by degrees, and were sometimes checked by correction. At last, the infection spreading like a plague, the state was entirely changed, and the government, from being the most righteous and equitable, became cruel and insupportable." [tr. Rose (1831)]

"Therefore at first the love of money, then that of power increased. These things became as it were the foundation of all evils. For avarice overthrew faith, honesty, and all the other good acts; and instead of them it taught men pride, cruelty, to neglect the gods, and to consider everything venal. Ambition forced many men to become false, to have one thing hidden in their hearts, another ready on their tongue, to value friendships and enmities, not accordingly to reality, but interest, and rather to have a good appearance than a good disposition. These things at first began to increase by degrees, sometimes to be punished. Afterwards when the infection swept on like a pestilence, the state was changed, the government from the most just and best, became cruel and intolerable." [Source (1841)]

"At first the love of money, and then that of power, began to prevail, and these became, as it were, the sources of every evil. For avarice subverted honesty, integrity, and other honorable principles, and, in their stead, inculcated pride, inhumanity, contempt of religion, and general venality. Ambition prompted many to become deceitful; to keep one thing concealed in the breast, and another ready on the tongue; to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart. These vices at first advanced but slowly, and were sometimes restrained by correction; but afterwards, when their infection had spread like a pestilence, the state was entirely changed, and the government, from being the most equitable and praiseworthy, became rapacious and insupportable." [tr. Watson (1867)]

"At first the lust of money increased, then that of power, and these, it may be said, were the sources of every evil. Avarice subverted loyalty, uprightness, and every other good quality, and in their stead taught men to be proud and cruel, to neglect the gods, and to hold all things venal. Ambition compelled many to become deceitful; they had one thought buried in their breast, another ready on their tongue; their friendships and enmities they valued not at their real worth, but at the advantage they could bring, and they maintained the look rather than the nature of honest men. These evils at first grew gradually, and were occasionally punished; later, when the contagion advanced like some plague, the state was revolutionized, and the government, from being one of the justest and best, became cruel and unbearable." [tr. Pollard (1882)]

"Hence it was the desire for money first of all, and then for empire, which grew; and these factors were the kindling (so to speak) of every wickedness. For avarice undermined trust, probity, and all other good qualities; instead it taught men haughtiness, cruelty, to neglect the gods, to regard everything as for sale. Ambition reduced many mortals to becoming false, having one sentiment shut away in the heart and another ready on the tongue, assessing friendships and antagonisms in terms not of reality but of advantage, and having a good demeanour rather than a good disposition. At first these things grew gradually; sometimes they were punished; but after, when the contamination had attacked like a plague, the community changed and the exercise of command, from being the best and most just, became cruel and intolerable." [tr. Woodman (2007)]

"At first the desire of power, then the desire of money increased; these were effectively the material of all evils, because avarice overturned faith, probity, and all other noble arts; in their place, it taught men to be arrogant and cruel, to neglect the gods, and to consider all things for sale. Ambition compelled many men to become liars; to hold one thing hidden in the heart, and the opposite thing at the tip of one’s tongue; to judge friends and enemies not in objective terms, but by reference to personal gain; and finally, to make a good appearance rather than to have a good mind. As these vices first began to increase, they were occasionally punished; but afterward, once the contagion had spread like a plague, the state as a whole was altered, and the government, once the noblest and most just, was made cruel and intolerable." [tr. @sententiq (2017)]

That it is the nature of ambition, to make men liars and cheaters; to hide the truth in their breasts, and show, like jugglers, another thing in their mouths; to cut all friendships and enmities to the measure of their own interest, and to make a good countenance without the help of good will. [tr. Cowley? (17th C)]
 
Added on 23-Oct-20 | Last updated 23-Oct-20
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Sallust

Thou Sir Launcelot, there thou liest, that thou were never matched of earthly knight’s hand. And thou were the courtiest knight that ever bare shield. And thou were the truest friend to thy lover that ever bestrad horse. And thou were the truest lover of a sinful man that ever loved woman. And thou were the kindest man that ever struck with sword. And thou were the goodliest person that ever came among press of knights. And thou were the meekest man and the gentlest that ever ate in hall among ladies. And thou were the sternest knight to thy mortal foe that ever put spear in the rest.

No picture available
Thomas Malory (c. 1415-1471) English writer
Le Morte d’Arthur, Book 21, ch. 13 (1485)
    (Source)
 
Added on 20-Oct-20 | Last updated 20-Oct-20
Link to this post | No comments
Topics: , , ,
More quotes by Malory, Thomas

Success covers a multitude of blunders, and the want of it hides the greatest gallantry and good conduct.

Horatio Nelson (1758-1805) British admiral
Letter to Andrew Hamond (1797)
    (Source)

Often misattributed to George Bernard Shaw.
 
Added on 5-Oct-20 | Last updated 5-Oct-20
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Nelson, Horatio

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.
 
Added on 1-Oct-20 | Last updated 20-Mar-23
Link to this post | No comments
Topics: , , , , , , , , , , , , , ,
More quotes by Franklin, Benjamin

You both seem concern’d lest I have imbib’d some erroneous Opinions. Doubtless I have my Share, and when the natural Weakness and Imperfection of Human Understanding is considered, with the unavoidable Influences of Education, Custom, Books and Company, upon our Ways of thinking, I imagine a Man must have a good deal of Vanity who believes, and a good deal of Boldness who affirms, that all the Doctrines he holds, are true; and all he rejects, are false. And perhaps the same may be justly said of every Sect, Church and Society of men when they assume to themselves that Infallibility which they deny to the Popes and Councils. I think Opinions should be judg’d of by their Influences and Effects; and if a Man holds none that tend to make him less Virtuous or more vicious, it may be concluded he holds none that are dangerous; which I hope is the Case with me.

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

His parents.
 
Added on 15-Sep-20 | Last updated 20-Mar-23
Link to this post | No comments
Topics: , , , , , , , , , , , , , ,
More quotes by Franklin, Benjamin

People don’t ever seem to realize that doing what’s right’s no guarantee against misfortune.

William McFee (1881-1966) English writer
Casuals of the Sea, Book 2, ch 6 (1916)
    (Source)

Sometimes paraphrased "Doing what's right is no guarantee against misfortune."
 
Added on 1-Sep-20 | Last updated 1-Sep-20
Link to this post | No comments
Topics: , , , , ,
More quotes by McFee, William

So oft as I with state of present time
The image of the antique world compare,
Whereas man’s age was in his freshest prime,
And the first blossom of faire vertue bare,
Such oddes I find twixt those and these which arc,
As that, through long continuance of his course,
Me seemes the world is runne quite out of square
From the first point of his appointed source;
And being once amiss, grows daily worse and worse: […]

For that which all men then did vertue call,
Is now cald vice; and that which vice was hight,
Is now hight vertue, and so us’d of all;
Right now is wrong, and wrong that was is right.

Edmund Spenser (c. 1552-1599) English poet
The Faerie Queene, Book 5, Proem, st. 1, 4 (1589-96)
    (Source)
 
Added on 20-Jul-20 | Last updated 20-Jul-20
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Spenser, Edmund

He used to say that states fail when they cannot distinguish fools from serious men.

[τότ’ ἔφη τὰς πόλεις ἀπόλλυσθαι, ὅταν μὴ δύνωνται τοὺς φαύλους ἀπὸ τῶν σπουδαίων διακρίνειν.]

Antisthenes (c. 445 - c. 365 BC) Greek Cynic philosopher
Fragment 103, in Diogenes Laertius, Lives of Eminent Philosophers, Book 6, sec. 11 [tr. @sentantiq]
    (Source)

Alt. trans.:
  • "He used to say too, 'That cities were ruined when they were unable to distinguish worthless citizens from virtuous ones.'" [tr. Yonge (1853)]
  • "He said that cities are doomed when they cannot distinguish good men from bad." [tr. Mensch (2018), Book 6, sec. 5]
 
Added on 22-Jun-20 | Last updated 22-Jun-20
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Antisthenes

When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession — as distinguished from the love of money as a means to the enjoyment and realities of life — will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.

John Maynard Keynes (1883-1946) English economist
“Economic Possibilities for our Grandchildren,” Nation and Athenaeum (1930-10-11)
    (Source)

Originally a society talk in 1920, expanded to a lecture given in Madrid (1930-06). Reprinted in Essays in Persuasion, Part 5, ch. 2 (1931).
 
Added on 11-Jun-20 | Last updated 31-May-23
Link to this post | No comments
Topics: , , , , , , , , , , , , ,
More quotes by Keynes, John Maynard

An easygoing vice, I hold,
Is better than an angry virtue.

[J’aime mieux un vice commode,
Qu’une fatigante vertu.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Amphitryon, Act 1, sc. 4, l. 681-2 [Mercury] (1666) [tr. Wilbur (2010)]
    (Source)

Alt. trans.:
  • "I prefer an accommodating vice / To an obstinate virtue."
  • "I prefer a convenient vice, to a fatiguing virtune." [tr. Waller (1903)]
  • Original French.
 
Added on 5-Jun-20 | Last updated 5-Jun-20
Link to this post | No comments
Topics: , , , , , ,
More quotes by Moliere

PHILINTE: And if goodness were found on every side,
If all men’s hearts were docile, frank, and just,
Most of our virtues would but gather rust,
Since they can serve to help us calmly bear
The injustices that face us everywhere.

[Et si de probité tout était revêtu,
Si tous les cœurs étaient francs, justes, et dociles,
La plupart des vertus nous seraient inutiles,
Puisqu’on en met l’usage à pouvoir sans ennui
Supporter, dans nos droits, l’injustice d’autrui.]

Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Le Misanthrope, Act 5, sc. 1, ll. 1564ff (1666) [tr. Frame (1967)]
    (Source)

(Source (French)). Alternate translations:

If probity reigned everywhere, if all hearts were candid, just, and tractable, most of our virtues would be useless to us, inasmuch as their functions are to bear, without annoyance, the injustices of others in our good cause.
[tr. Van Laun (1878)]

If everything were clothed with integrity, and all hearts were frank, just, and docile, most of our virtue would be useless, since we can only use them in bearing the injustice of others in respect to our rights.
[tr. Mathew (1890)]

If everyone were clothed with integrity,
If every heart were just, frank, kindly,
The other virtues would be well-nigh useless,
Since their chief purpose is to make us bear with patience
The injustice of our fellows.
[tr. Wormeley (1894)]

If probity reigned everywhere, if all hearts were open, just and tractable, most of our virtues would be useless to us, for their office is to bear, without annoyance, the injustice of others when we have justice on our side.
[tr. Waller (1903)]

If everything were clothed in probity,
If all men's hearts were open, just, gentle,
Most of our virtues would be wholly useless,
Since we employ them now, in cheerfully
Enduring wrong, with right on our side.
[tr. Page (1913)]

If honesty shone forth from all men's eyes,
If every heart were frank and kind and just,
What could our virtues do but gather dust
(Since their employment is to help us bear
The villainies of men without despair)?
[tr. Wilbur (1954)]

If truth and rectitude were universal,
If every heart were frank and reasonable,
Most of the virtues would be meaningless,
Because they enable us to bear serenely
The injustice of others, when our cause is just.
[tr. Bishop (1957)]

 
Added on 23-May-20 | Last updated 30-Jan-25
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Moliere

Men cannot be made good by the state, but they can easily be made bad. Morality depends on liberty.

John Dalberg, Lord Acton (1834-1902) British historian, politician, writer
Note #10, in George Watson, Lord Acton’s History of Liberty (1994)
    (Source)
 
Added on 7-May-20 | Last updated 7-May-20
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Acton, John Dalberg (Lord)

I believe in aristocracy, though — if that is the right word, and if a democrat may use it. Not an aristocracy of power, based upon rank and influence, but an aristocracy of the sensitive, the considerate and the plucky. Its members are to be found in all nations and classes, and all through the ages, and there is a secret understanding between them when they meet. They represent the true human tradition, the one permanent victory of our queer race over cruelty and chaos. Thousands of them perish in obscurity, a few are great names. They are sensitive for others as well as for themselves, they are considerate without being fussy, their pluck is not swankiness but the power to endure, and they can take a joke.

E. M. Forster (1879-1970) English novelist, essayist, critic, librettist [Edward Morgan Forster]
“What I Believe,” The Nation (1938-07-16)
    (Source)

Collected in Two Cheers for Democracy (1951).
 
Added on 5-Feb-20 | Last updated 25-Mar-24
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Forster, E. M.

Nations are most commonly saved by the worst men in them. The virtuous are too scrupulous to go to the lengths which are necessary to rouse the people against their tyrants.

Horace Walpole (1717-1797) English novelist, letter writer
Memoirs of the Reign of King George III, Vol. 1, ch. 12 (1859)
    (Source)

Variants:
  • "The adventurer's career suggests the reflection that nations are usually saved by their worse men, since the virtuous are too scrupulous to go to the lengths needed to rouse the people against their tyrants." (Source)
  • "The virtuous are too scrupulous to go to the lengths that are necessary to rouse the people against their tyrants."
  • Modern paraphrase: "No great country was ever saved by good men because good men will not go to the lengths necessary to save it."
  • Modern paraphrase: "No great country was ever saved by good men, because good men may not go to the lengths that may be necessary."
 
Added on 7-Jan-20 | Last updated 7-Jan-20
Link to this post | No comments
Topics: , , , , , , , , , , , , , ,
More quotes by Walpole, Horace

The world oftener rewards the appearances of merit than merit itself.

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Maxims], #312 (1665-1678)
    (Source)
 
Added on 12-Nov-19 | Last updated 12-Nov-19
Link to this post | No comments
Topics: , , , , ,
More quotes by La Rochefoucauld, Francois

Yahweh says this: Practice honesty and integrity; rescue the man who has been wronged from the hands of his oppressor; do not exploit the stranger, the orphan, the widow; do no violence; shed no innocent blood in this place.

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Jeremiah 22:3 [JB (1966)]
    (Source)

Alternate translations:

Thus saith the Lord; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
[KJV (1611)]

I, the Lord, command you to do what is just and right. Protect the person who is being cheated from the one who is cheating him. Do not mistreat or oppress aliens, orphans, or widows; and do not kill innocent people in this holy place.
[GNT (1976)]

Yahweh says this: Act uprightly and justly; rescue from the hands of the oppressor anyone who has been wronged, do not exploit or ill-treat the stranger, the orphan, the widow; shed no innocent blood in this place.
[NJB (1985)]

Thus says the Lord: Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place.
[NRSV (1989 ed.)]

Thus said GOD: Do what is just and right; rescue from the defrauder anyone who is robbed; do not wrong the stranger, the fatherless, and the widow; commit no lawless act, and do not shed the blood of the innocent in this place.
[RJPS (2023 ed.)]

 
Added on 27-May-19 | Last updated 21-Nov-23
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Bible, vol. 1, Old Testament

The authentic human being is one of us who instinctively knows what he should not do and, in addition, will balk at doing it. He will refuse to do it, even if this brings down dread consequences to him and those whom he loves. This, to me, is the ultimately heroic trait of ordinary people. They say “no” to the tyrant and they calmly take the consequences of this resistance. Their deeds may be small, and almost always unnoticed, unmarked by history. Their names are not remembered, nor did these authentic humans expect their names to be remembered. I see their authenticity in an odd way: not in their willingness to perform great heroic deeds, but in their quiet refusals to commit villainies. In essence, they cannot be compelled to be what they are not.

Philip K. Dick (1928-1982) American writer
Speech (1978) “How To Build A Universe That Doesn’t Fall Apart Two Days Later”
    (Source)

First collected in Dick's I Hope I Shall Arrive Soon (1985) [ed. Mark Hurst and Paul Williams], where it serves as the introduction.

Lawrence Sutin, editor of The Shifting Realities of Philip K. Dick (1995) (where this is reprinted) suggests this speech was "likely never delivered."
 
Added on 28-Feb-19 | Last updated 25-Jan-25
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Dick, Philip K.

An opinion, right or wrong, can never constitute a moral offense, nor be in itself a moral obligation. It may be mistaken; it may involve an absurdity, or a contradiction. It is a truth; or it is an error: it can never be a crime or a virtue.

Frances "Fanny" Wright (1795-1852) Scottish-American writer, lecturer, social reformer
A Few Days in Athens, Vol. 2, ch. 14 (1822)
 
Added on 1-Jan-19 | Last updated 1-Jan-19
Link to this post | No comments
Topics: , , , , , ,
More quotes by Wright, Fanny

Wash yourselves clean; put your evil doings away from My sight. Cease to do evil; learn to do good. Devote yourselves to justice; aid the wronged. Uphold the rights of the orphan; defend the cause of the widow.

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Isaiah 1:16-17 [JPS (1985)]
    (Source)

Alternate translations:

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
[KJV (1611)]

Wash yourselves, make yourselves clean; Remove the evil of your deeds from My sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless, refend the orphan, plead for the widow.
[NASB (1960)]

Wash, make yourselves clean. Take your wrong-doing out of my sight. Cease to do evil. Learn to do good, search for justice, help the oppressed, be just to the orphan, plead for the widow.
[JB (1966)]

Wash yourselves clean. Stop all this evil that I see you doing. Yes, stop doing evil and learn to do right. See that justice is done -- help those who are oppressed, give orphans their rights, and defend widows.
[GNT (1976)]

Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil; learn to do good; seek justice; rescue the oppressed; defend the orphan; plead for the widow.
[NRSV (1989 ed.)]

Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless; plead the widow's cause.
[ESV (2001)]

 
Added on 26-Nov-18 | Last updated 12-Oct-23
Link to this post | No comments
Topics: , , , ,
More quotes by Bible, vol. 1, Old Testament

A virtuous, ordinary life, striving for wisdom but never far from folly, is achievement enough.

Alain de Botton (b. 1969) Swiss-British author
The Consolations of Philosophy, ch. 4 “Consolation for Inadequacy” (2000)
    (Source)

Summarizing Montaigne.
 
Added on 5-Apr-18 | Last updated 5-Apr-18
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by De Botton, Alain

Still I hope I shall always possess firmness and virtue enough to maintain (what I consider the most enviable of all titles) the character of an honest man.

George Washington (1732-1799) American military leader, Founding Father, US President (1789-1797)
Letter to Alexander Hamilton (28 Aug 1788)
    (Source)
 
Added on 3-Apr-18 | Last updated 3-Apr-18
Link to this post | No comments
Topics: , , ,
More quotes by Washington, George

There is a loftier ambition than merely to stand high in the world. It is to stoop down and lift mankind a little higher. There is a nobler character than that which is merely incorruptible. It is the character which acts as an antidote and preventive of corruption.

Henry Van Dyke (1852-1933) American clergyman and writer
“Salt,” Baccalaureate Sermon, Harvard University (19 Jun 1898)
    (Source)
 
Added on 13-Dec-17 | Last updated 7-Jan-22
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Van Dyke, Henry

I gladly come back to the theme of the absurdity of our education: its end has not been to make us good and wise but learned. And it has succeeded. It has not taught us to seek virtue and to embrace wisdom: it has impressed upon us their derivation and their etymology. We know how to decline the Latin word for virtue: we do not know how to love virtue. Though we do not know what wisdom is in practice or from experience we do know the jargon off by heart.

Michel de Montaigne (1533-1592) French essayist
The Complete Essays, II:17 “On Presumption” [tr. Screech (1987)]
    (Source)
 
Added on 2-Sep-17 | Last updated 2-Sep-17
Link to this post | No comments
Topics: , , , , ,
More quotes by Montaigne, Michel de

Character is simply habit long continued.

Plutarch (AD 46-127) Greek historian, biographer, essayist [Mestrius Plutarchos]
Moral Writings [Moralia], “On the Education of Children,” 4.3 [tr. Babbitt and Goodwin]
    (Source)
 
Added on 29-Aug-17 | Last updated 29-Aug-17
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Plutarch

Be careful how you live your life, it is the only Gospel many people will ever read.

Hélder Câmara (1909-1999) Brazilian Catholic Archbishop, social and political activist
(Attributed)

Quoted in 1985 in Basta, the national news letter of the Chicago Religious Task Force on Central America.

Alt. trans.: "Watch how you live. Your lives may be the only gospel your brothers and sisters will ever read."
 
Added on 28-Aug-17 | Last updated 28-Aug-17
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Camara, Helder

In our judgment of men, we are to beware of giving any great importance to occasional acts. By acts of occasional virtue weak men endeavour to redeem themselves in their own estimation, vain men to exalt themselves in that of mankind.

Henry Taylor (1800-1886) English dramatist, poet, bureaucrat, man of letters
The Statesman: An Ironical Treatise on the Art of Succeeding, ch. 3 (1836)
    (Source)
 
Added on 8-Aug-17 | Last updated 8-Aug-17
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Taylor, Henry

… a noble aim,
Faithfully kept, is as a noble deed,
In whose pure sight all virtue doth succeed.

William Wordsworth (1770-1850) English poet
“Brave Schill! By Death Delivered, Take Thy Flight” (1809; pub. 1815)
    (Source)

Sometimes misquoted "is a noble deed".
 
Added on 21-Jul-17 | Last updated 21-Jul-17
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Wordsworth, William

After all, vanity is as much a virtue as a vice. It is easy to recite copy-book maxims against its sinfulness, but it is a passion that can move us to good as well as to evil. Ambition is only vanity ennobled. We want to win praise and admiration — or Fame as we prefer to name it — and so we write great books, and paint grand pictures, and sing sweet songs; and toil with willing hands in study, loom, and laboratory.

Jerome K. Jerome (1859-1927) English writer, humorist [Jerome Klapka Jerome]
Idle Thoughts of an Idle Fellow, “On Vanity and Vanities” (1889)
    (Source)
 
Added on 12-Jul-17 | Last updated 30-Sep-24
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Jerome, Jerome K.

Loving-kindness is greater than laws; and the charities of life are more than all ceremonies.

The Talmud (AD 200-500) Collection of Jewish rabbinical writings
(Unreferenced)
 
Added on 1-Jun-17 | Last updated 13-Jul-17
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Talmud

There is only one question which really matters: why do bad things happen to good people?

Harold S. Kushner (b. 1935) American author, rabbi
When Bad Things Happen to Good People, ch. 1 (1981)
 
Added on 3-Mar-17 | Last updated 3-Mar-17
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Kushner, Harold S.

Virtue is not always amiable.

John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Diary (1779-02-09)
 
Added on 25-Jan-17 | Last updated 27-Mar-23
Link to this post | No comments
Topics: , ,
More quotes by Adams, John

The slander of some people is as great a recommendation as the praise of others. For one is as much hated by the dissolute world, on the score of virtue, as by the good, on that of vice.

fielding-slander-recommendation-praise-wist_info-quote

Henry Fielding (1707-1754) English novelist, dramatist, satirist
The Temple Beau, Act 1, sc. 1 (1729)
    (Source)
 
Added on 24-Jan-17 | Last updated 24-Jan-17
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Fielding, Henry

When all is said and all is done,
When all is lost or all is won —
In spite of musty theory,
Of purblind faith and vain conceit,
Of barren creed and sophistry:
In spite of all — success, defeat,
The Judge accords to worst and best,
Impartially, this final test:
What hast thou done with brawn and brain,
To help the world to lose or gain
An onward step? Canst reckon one
Unselfish, brave or noble deed,
That thou — nor counting cost! Hast done
To help a brother’s crying need?
Not what professed nor what believed
But what good thing hast thou achieved?

James Ball Naylor (1860-1945) American physician, writer, poet, politician
“The Final Test”
 
Added on 24-Jan-17 | Last updated 24-Jan-17
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Naylor, James Ball

The only reward of virtue is virtue.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Friendship,” Essays: First Series (1841)
 
Added on 23-Jan-17 | Last updated 23-Jan-17
Link to this post | No comments
Topics: , ,
More quotes by Emerson, Ralph Waldo

The splendor of the goal of the French Revolution is simultaneously the source of our strength and of our weakness: our strength, because it gives us an ascendancy of truth over falsehood, and of public rights over private interests; our weakness, because it rallies against us all vicious men, all those who in their hearts seek to despoil the people . … It is necessary to stifle the domestic and foreign enemies of the Republic or perish with them. Now in these circumstances, the first maxim of our politics ought to be to lead the people by means of reason and the enemies of the people by terror. If the basis of popular government in time of peace is virtue, the basis of popular government in time of revolution is both virtue and terror: virtue without which terror is murderous, terror without which virtue is powerless. Terror is nothing else than swift, severe, indomitable justice; it flows, then, from virtue.

Maximilien Robespierre (1758-174) French lawyer, politician, revolutionary leader
Speech, National Convention (7 May 1794)
    (Source)

In a parallel thought, he wrote in On the Principles of Political Morality (1794):

If virtue be the spring of a popular government in times of peace, the spring of that government during a revolution is virtue combined with terror: virtue, without which terror is destructive; terror, without which virtue is impotent. Terror is only justice prompt, severe and inflexible; it is then an emanation of virtue; it is less a distinct principle than a natural consequence of the general principle of democracy, applied to the most pressing wants of the country.
 
Added on 16-Jan-17 | Last updated 13-May-21
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Robespierre, Maximilien

Convinced that character is all and circumstances nothing, [the Puritan] sees in the poverty of those who fall by the way, not a misfortune to be pitied and relieved, but a moral failing to be condemned, and in riches, not an object of suspicion but the blessing which rewards the triumph of energy and will.

R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney]
Religion and the Rise of Capitalism, ch. 4 (1926)
    (Source)
 
Added on 15-Dec-16 | Last updated 17-Apr-20
Link to this post | No comments
Topics: , , , , , , , , , , , , , , , , ,
More quotes by Tawney, R. H.

He that is good will infallibly become better, and he that is bad will as certainly become worse; for vice, virtue, and time are three things that never stand still.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: or, Many Things in Few Words, #457 (1821 ed.)
 
Added on 21-Nov-16 | Last updated 21-Nov-16
Link to this post | No comments
Topics: , , , , , , ,
More quotes by Colton, Charles Caleb

Imposed virtues are not virtuous — they are conformist.

No picture available
Graham Ericsson (b. 1947) American writer, aphorist
Into a New Day (2008)
 
Added on 2-Nov-16 | Last updated 2-Nov-16
Link to this post | No comments
Topics: , , , , ,
More quotes by Ericsson, Graham

The meaning of good & bad, of better & worse, is simply helping or hurting.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1838-08-27)
    (Source)
 
Added on 10-Oct-16 | Last updated 27-Mar-23
Link to this post | No comments
Topics: , , , , , , , , ,
More quotes by Emerson, Ralph Waldo

It is among the evils of slavery that it taints the very sources of moral principle. It establishes false estimates of virtue and vice: for what can be more false and heartless than this doctrine which makes the first and holiest rights of humanity to depend upon the color of the skin?

John Quincy Adams (1767-1848) US President (1825-29)
Journal (1820)
 
Added on 26-Sep-16 | Last updated 26-Sep-16
Link to this post | No comments
Topics: , , , , ,
More quotes by Adams, John Quincy

CATO: Content thyself to be obscurely good.
When vice prevails, and impious men bear sway,
The post of honour is a private station.

Joseph Addison (1672-1719) English essayist, poet, statesman
Cato, Act 4, sc. 4, l. 139ff (1713)
    (Source)
 
Added on 23-Aug-16 | Last updated 25-Mar-24
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Addison, Joseph

“Do unto others …” is a good rule of thumb. I live by that. Forgiveness is probably the greatest virtue there is. But that’s exactly what it is -­‐ a virtue. Not just a Christian virtue. No one owns being good. I’m good. I just don’t believe I’ll be rewarded for it in heaven. My reward is here and now. It’s knowing that I try to do the right thing. That I lived a good life. And that’s where spirituality really lost its way. When it became a stick to beat people with. “Do this or you’ll burn in hell.”

You won’t burn in hell. But be nice anyway.

Ricky Gervais (b. 1961) English comedian, actor, director, writer
“Why I’m an Atheist,” Wall Street Journal (19 Dec 2010)
    (Source)
 
Added on 4-Aug-16 | Last updated 4-Aug-16
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Gervais, Ricky

Nations are never virtuous, though they might sometimes think they are.

Ian McEwan (b. 1948) English novelist and screenwriter
Solar (2010)
 
Added on 2-Aug-16 | Last updated 2-Aug-16
Link to this post | No comments
Topics: , , , , , ,
More quotes by McEwan, Ian

The virtues, like the body, become strong more by labor than by nourishment.

Jean Paul Richter (1763-1825) German writer, art historian, philosopher, littérateur [Johann Paul Friedrich Richter; pseud. Jean Paul]
(Attributed)

Quoted in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895).
 
Added on 20-Jul-16 | Last updated 20-Jul-16
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Richter, Jean-Paul

A man should fear when he enjoys only what good he does publicly. Is it not the publicity, rather than the charity, that he loves?

Beecher - what good he does publicly - wist_info quote

Henry Ward Beecher (1813-1887) American clergyman and orator
In Henry Ward Beecher and Edna Dean Proctor, Life Thoughts: Gathered From the Extemporaneous Discourses of Henry Ward Beecher (1858)

See Matthew.
 
Added on 8-Jul-16 | Last updated 8-Jul-16
Link to this post | No comments
Topics: , , , , , , , , , , , ,
More quotes by Beecher, Henry Ward

I cannot call riches better than the baggage of virtue; the Roman word is better, “impedimenta;” for as the baggage is to an army, so is riches to virtue; it cannot be spared nor left behind, but it hindereth the march; yea, and the care of it sometimes loseth or disturbeth the victory.

Bacon - loseth the victory - wist_info quote

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Riches,” Essays, No. 34 (1625)
    (Source)
 
Added on 2-Jun-16 | Last updated 25-Mar-22
Link to this post | No comments
Topics: , , , , , ,
More quotes by Bacon, Francis

This is a vice in them, that were a vertue in us; for obstinacy in a bad cause, is but constancy in a good.

Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec. 25 (1643)
    (Source)
 
Added on 18-May-16 | Last updated 5-Aug-21
Link to this post | 1 comment
Topics: , , , , , , , , ,
More quotes by Browne, Thomas

One of the temptations of upper-middle class life is to create sharp edges of our moral sensitivities that allows comfortable confusions about sin and virtue. The difference between rich and poor is not that the rich sin more than the poor, it is that the rich find it easier to call sin a virtue. When the poor sin, they call it sin; when they see holiness, they identify it as such. This intuitive clarity is often absent from the wealthy, and that absence easily leads to the atrophy of the moral sense.

Henri Nouwen (1932-1996) Dutch Catholic priest and writer
Encounters with Merton (2004)
 
Added on 22-Apr-16 | Last updated 22-Apr-16
Link to this post | No comments
Topics: , , , , ,
More quotes by Nouwen, Henri

When I’m good, I’m very good, but when I’m bad, I’m better.

West - when im bad im better - wist_info quote

Mae West (1892-1980) American film actress
I’m No Angel (1933)
    (Source)
 
Added on 29-Mar-16 | Last updated 29-Mar-16
Link to this post | No comments
Topics: , , , , , ,
More quotes by West, Mae

LADY MACBETH: Whither should I fly?
I have done no harm. But I remember now
I am in this earthly world; where to do harm
Is often laudable, to do good sometime
Accounted dangerous folly.

Shakespeare
William Shakespeare (1564-1616) English dramatist and poet
Macbeth, Act 4, sc. 2, l. 81ff (4.2.81-85) (1606)
    (Source)
 
Added on 22-Mar-16 | Last updated 29-Jan-24
Link to this post | No comments
Topics: , , , , , , , , , ,
More quotes by Shakespeare, William

When you are younger you get blamed for crimes you never committed and when you’re older you begin to get credit for virtues you never possessed. It evens itself out.

Isidor Feinstein "I. F." Stone (1907-1989) American investigative journalist and author
International Herald Tribune (16 Mar 1988)
 
Added on 15-Mar-16 | Last updated 15-Mar-16
Link to this post | No comments
Topics: , , , , , , , , , , ,
More quotes by Stone, I. F.

There is a capacity of virtue in us, and there is a capacity of vice to make your blood creep.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1831)
 
Added on 9-Mar-16 | Last updated 9-Mar-16
Link to this post | No comments
Topics: , , , , , , , ,
More quotes by Emerson, Ralph Waldo