I cannot believe that the purpose of life is to be “happy.” I think the purpose of life is to be useful, to be responsible, to be honorable, to be compassionate. It is, above all, to matter: to count, to stand for something, to have made some difference that you lived at all.
Leo C. Rosten (1908-1997) Polish-American author and political scientist
“Credo,” Passions and Prejudices (1978)
(Source)
This appears to be the final iteration of a thought that Rosen used on numerous occasions. In "On Finding Truth: Abandon the Strait Jacket of Conformity," Speech, National Book Awards, New York City, as reprinted in The Sunday Star (8 Apr 1962):The purpose of life is not to be happy -- but to matter, to be productive, to be useful, to have it make some difference that you lived at all.
In a later essay, "Words To Live By: The Real Reason For Being Alive," This Week Magazine (20 Jan 1963):THE PURPOSE OF LIFE is not to be happy. The purpose of life is to matter, to be productive, to have it make some difference that you lived at all. Happiness, in the ancient, noble sense, means self-fulfillment — and is given to those who use to the fullest whatever talents God or luck or fate bestowed upon them. Happiness, to me, lies in stretching, to the farthest boundaries of which we are capable, the resources of the mind and heart.
In "The Myths by Which We Live," The Rotarian (Sep 1965):Finally there is the myth which gives me the greatest pain: the myth that the purpose of life is happiness, and that you ought to have fun, and that your children ought to have fun. Where was it written that life is so cheap? Where was it written that life is, or should be, or can ever be free of conflict and effort and deprivation and sacrifice? [...] [T]he purpose of life is not to be happy at all. It is to be useful, to be honorable. It is to be compassionate. It is to matter, to have it make some difference that you lived.
A variation of this quotation is misattributed to Ralph Waldo Emerson. More discussion of this quotation (including a shout-out to WIST for some of this research) here: The Purpose of Life Is Not To Be Happy But To Matter – Quote Investigator.
Quotations about:
virtue
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Without courage, wisdom bears no fruit.
[Sin valor es estéril la sabiduría.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 4 (1647) [tr. Maurer (1992)]
(Source)
(Source (Spanish)). Alternate translations:Knowledge is barren, if Valour do'nt accompany it.
[Flesher ed. (1685)]Knowledge without courage is sterile.
[tr. Jacobs (1892)]Without courage, the mind is dead.
[tr. Fischer (1937)]
When you see someone who is worthy, concentrate upon becoming their equal; when you see someone who is unworthy, use this as an opportunity to look within yourself.
[見賢思齊焉、見不賢而內自省也。]
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 17 (4.17) (6th C. BC – AD 3rd C.) [tr. Slingerland (2003)]
(Source)
(Source (Chinese)). Alternate translations:When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves.
[tr. Legge (1861)]When you meet with men of worth, think how you may attain to their level; when you see others of an opposite character, examine yourself.
[tr. Jennings (1895)]When we meet with men of worth, we should think how we may equal them. When we meet with worthless men, we should turn into ourselves and find out if we do not resemble them.
[tr. Ku Hung-Ming (1898)]When you see a man of worth, think how to rise to his level. When you see an unworthy man, then look within and examine yourself.
[tr. Soothill (1910)]See solid talent and think of measuring up to it; see the un-solid and examine your own insides.
[tr. Pound (1933)]In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within!
[tr. Waley (1938)]When you see a man of the highest caliber, give thought to attaining his stature. When you see one who is not, go home and conduct a self-examination.
[tr. Ware (1950)]When you meet someone better than yourself, turn your thoughts to becoming his equal. When you meet someone not as good as you are, look within and examine your own self.
[tr. Lau (1979)]When you come across a superior person, think of being equal to him. When you come across an inferior person, turn inwards and examine yourself.
[tr. Dawson (1993)]When you see a worthy man, seek to emulate him. When you see an unworthy man, examine yourself.
[tr. Leys (1997)]On seeing a worthy man, think of equalling him; on seeing an unworthy man, examine yourself inwardly.
[tr. Huang (1997)]One should think to follow the sagaciousness when one sees it; One should examine onceself when one sees the no sagaciousness.
[tr. Cai/Yu (1998), #83]When you meet persons of exceptional character think to stand shoulder to shoulder with them; meeting persons of little character, look inward and examine yourself.
[tr. Ames/Rosemont (1998)]When he sees a worthy man, let him think how he might come up to him; when he sees an unworthy man, let him examine within himself.
[tr. Brooks/Brooks (1998)]In the presence of sages, you can see how to perfect your thoughts. In the presence of folls, you must awaken yourself.
[tr. Hinton (1998)]When you see a worthy person, think about how you can equal him. When you see an unworthy person, reflect on your own conduct.
[tr. Watson (2007)]When you meet a worthy person, think how you could become his equal. When you meet an unworthy person, turn inward and examine your own conduct.
[tr. Chin (2014)]When you meet a virtuous person, you should strive to emulate his virtues. When you meet a person void of virtue, you should consider whether you have the same flaws.
[tr. Li (2020)]
It is manifestly possible to be a good citizen without possessing the goodness that constitutes a good man.
[ὅτι μὲν οὖν ἐνδέχεται πολίτην ὄντα σπουδαῖον μὴ κεκτῆσθαι τὴν ἀρετὴν καθ᾽ ἣν σπουδαῖος ἀνήρ, φανερόν.]
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 3, ch. 4 / 1276b.34 [tr. Rackham (1932)]
(Source)
Note that a similar passage can be found at 1277a12.
(Source (Greek)). Alternate translations:An excellent citizen does not possess that virtue which constitutes a good man.
[tr. Ellis (1776)]It is quite possible that a citizen, though good as such, should not possess the excellence which characterizes a the good man.
[tr. Bolland (1877)]The good citizen need not of necessity possess the virtue which makes a good man.
[tr. Jowett (1885)]That it is possible for a citizen to be excellent yet not possess the virtue in accordance with which he is an excellent man, therefore, is evident.
[tr. Lord (1984)]Evidently, then, it is possible to be a good citizen without having acquired the virtue expressed by a good man.
[tr. Reeve (1998)]
The purpose of life is not to be happy. It is to be useful, to be honorable, to be compassionate, to have it make some difference that you have lived and lived well.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
(Misattributed)
Though widely credited to Emerson, this appears to be a misattributed variation of a Leo Rosten quotation. More discussion of the connection here: The Purpose of Life Is Not To Be Happy But To Matter – Quote Investigator.
ALBANY: Wisdom and goodness to the vile seem vile.
Filths savor but themselves.
William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 4, sc. 2, l. 47ff (4.2.47-48) (1606)
(Source)
He that dies a martyr proves that he is not a knave, but by no means that he is not a fool.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 410 (1820)
(Source)
There is, however, a limit at which forbearance ceases to be a virtue.
Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
Observations on a Late Publication, “The Present State of the Nation” (1769)
It is one of the most beautiful compensations of this life that no man can sincerely try to help another without helping himself.
Charles Dudley Warner (1829–1900) American essayist and novelist
Backlog Studies, Fifth Study, sec. 3 (1872)
(Source)
Originally published in Scribner's Monthly (Apr 1872). Frequently misattributed to Ralph Waldo Emerson.
What I call a great minister is one who employs the Way in serving his sovereign. If he cannot do that, he resigns.
[所謂大臣者、以道事君、不可則止。]
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 11, verse 24, sec. 3 (11.24.3) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
(Source)
Numbered 11.23 by Legge and other early translators, as noted. More recent translators use 11.24, though some use 11.22. All are noted below.
(Source (Chinese)). Alternate translations:What is called a great minister is one who serves his prince according to what is right; and when he finds he cannot do so, retires.
[tr. Legge (1861), 11.23]Those whom we call 'great ministers' are such as serve their prince conscientiously, and who, when they cannot do so, retire.
[tr. Jennings (1895), 11.23]Men I call statesmen are those who will serve their master according to their sense of duty; who, however, when they find they cannot do that, consistently, with their sense of duty, will resign.
[tr. Ku Hung-Ming (1898)]He who may be called a great minister is one who serves his Prince according to the right, and when that cannot be, resigns.
[tr. Soothill (1910) 11.23]You call a man a great minister when be serves his prince honestly. and retires when he cannot.
[tr. Pound (1933), 11.23]What I call a great minister is one who will only serve is prince while he can do so without infringement of the Way, and as soon as this is impossible, resigns.
[tr. Waley (1938), 11.23]The so-called great minister serves his prince in keeping with The Right Way, and if that is impossible, he quits his post.
[tr. Ware (1950), 11.22]The term "great minister" refers to those who serve their lord according to the Way and who, when this is no longer possible, relinquish office.
[tr. Lau (1979), 11.24]What I call a great minister serves his ruler in accordance with the Way, and when it is impossible to do so he resigns.
[tr. Dawson (1993), 11.22]A great minister is a minister who serves his lord by following the Way, and who resigns as soon as the two are no longer reconcilable.
[tr. Leys (1997), 11.24]Those who are called great ministers use the Way to serve the sovereign. If thye cannot, they should then stop.
[tr. Huang (1997), 11.22]The persons named as the Great Officials, should service the Lords with the benevolent way, and stop if the way does not work.
[tr. Cai/Yu (1998), #284, 11.24]What are called great ministers are those who serve their lord with the way [dao], and when they cannot, resign.
[tr. Ames/Rosemont (1998), 11.24]Those whom one calls great ministers serve their ruler according to the Way, and when they can no longer, they stop.
[tr. Brooks/Brooks (1998), 11:22]What we call "great ministers" are those who seek to serve their lord by means of the Way, and who resign if unable to do so.
[tr. Slingerland (2003), 11.24]The term “great minister” applies to someone who serves the ruler according to the Way. If he cannot do that, he retires.
[tr. Watson (2007), 11.24]The term "great ministers" applies to those who serve their lord in a moral way. If they simply cannot, then they stop.
[tr. Chin (2014), 11.24]
MORE: If we lived in a State where virtue was profitable, common sense would make us good, and greed would make us saintly. And we’d live like animals or angels in the happy land that needs no heroes. But since in fact we see that avarice, anger, envy, pride, sloth, lust and stupidity commonly profit far beyond humility, chastity, fortitude, justice and thought, and have to choose, to be human at all … why then perhaps we must stand fast a little — even at the risk of being heroes.
Robert Bolt (1924-1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)
(Source)
Spoken to his family while in the Tower of London, awaiting trial. In the 1966 film adaptation, this is shortened:If we lived in a State where virtue was profitable, common sense would make us saintly. But since we see that avarice, anger, pride and stupidity commonly profit far beyond charity, modesty, justice and thought, perhaps we must stand fast a little -- even at the risk of being heroes.
Trust in another’s goodness is no light testimony to one’s own.
[La fiance de la bonté d’autruy, est un non leger tesmoignage de la bonté propre]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 14 (1.14), “The Taste of Good and Bad Things Depends Mostly on the Opinion We Have of Them [Que le goust des biens et des maux despend en bonne partie de l’opinion que nous en avons]” (1572) [tr. Screech (1987)]
(Source)
Writing admirably of an elderly prelate who had turned over management of his household and wealth to a succession of trusted servants.
This essay was in the 1st ed. (1580), but was expanded substantially for subsequent editions. This passage first appeared in the 3rd edition (1595). It is in Book 1, number 40 in most older translations; some more recent ones (as noted) number it as 14.
(Source (French)). Alternate translations:The confidence in others honestie, is no light testimonie of ones owne integritie [Confidence in others’ honesty is no light testimony of one’s own integrity].
[tr. Florio (1603)]The confidence of another Mans vertue, is no light evidence of a Mans own.
[tr. Cotton (1686)]The confidence in another man's virtue is no light evidence of a man's own.
[tr. Cotton/Hazlitt (1877)]Confidence in another's goodness is no slight testimony of one's own goodness.
[tr. Ives (1925), 1.14]Confidence in the goodness of others is no slight testimony to one's own goodness.
[tr. Frame (1943), 1.14]Trust in the goodness of others truly testifies to the goodness in ourselves.
[tr. HyperEssays (2025)]
The limits of vice and virtue are wretchedly ill-defined. Half the vices that the world condemns most loudly have seeds of good in them and require moderate use rather than total abstinence.
Samuel Butler (1835-1902) English novelist, satirist, scholar
The Way of All Flesh, ch. 52 [Pryer] (1903)
(Source)
The sad truth of the matter is that most evil is done by people who never made up their minds to be or do either evil or good.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
Life of the Mind, Vol. 1 “Thinking,” Part 3, ch. 18 “The two-in-one” (1977)
(Source)
Sometimes shortened as: "The sad truth is that most evil is done by people who never make up their minds to be good or evil."
Originally printed as an essay (1977-11-28), "Thinking -- III," The New Yorker (1977-12-05). That version is slightly longer:The sad truth of the matter is that most evil is done by people who never made up their minds to be either good or bad or to do either good or evil.
The happiness of your life depends upon the quality of your thoughts: therefore, guard accordingly, and take care that you entertain no notions unsuitable to virtue and reasonable nature.
[Τὴν ὑποληπτικὴν δύναμιν σέβε. ἐν ταύτῃ τὸ πᾶν, ἵνα ὑπόληψις τῷ ἡγεμονικῷ σου μηκέτι ἐγγένηται ἀνακόλουθος τῇ φύσει καὶ τῇ τοῦ λογικοῦ ζῴου κατασκευῇ]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 9 (3.9) (AD 161-180) [tr. Collier (1701)]
(Source)
(Source (Greek)). Alternate translations:Use thine opiniative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a rational creature.
[tr. Casaubon (1634), 3.10]Cultivate with all care that power which forms opinions: All depends on this, that no opinion thy soul entertains, be inconsistent with the nature and constitution of the rational animals.
[tr. Hutcheson/Moor (1742)]Pay a reverential regard to that faculty by which you form your opinions; for every thing depends on this, that no opinion be fostered in your breast that is not consonant to nature and to the condition of a rational being.
[tr. Graves (1792)]Reverence the faculty which produces opinion. On this faculty it entirely depends whether there shall exist in thy ruling part any opinion inconsistent with nature and the constitution of the rational animal.
[tr. Long (1862)]Hold in honor your opinionative faculty, for this alone is able to prevent any opinion from originating in your guiding principle that is contrary to Nature or the proper constitution of a rational creature.
[tr. Collier/Zimmern (1887)]Treat reverently your assumptive faculty: by it and it alone is your Inner Self secured against assumptions not in harmony with nature and with the constitution of a rational creature.
[tr. Rendall (1898)]Hold in honour the faculty which forms opinions. It depends on this faculty alone that no opinion your soul entertains be inconsistent with the nature and constitution of the rational being.
[tr. Hutcheson/Chrystal (1902)]Hold sacred thy capacity for forming opinions. With that it rests wholly that thy ruling Reason should never admit any opinion out of harmony with Nature, and with the constitution of a rational creature.
[tr. Haines (Loeb) (1916)]Reverence your faculty of judgement. On this it entirely rests that your governing self no longer has a judgement disobedient to Nature and to the estate of a reasonable being.
[tr. Farquharson (1944)]Treat with respect the power you have to form an opinion. By it alone can the helmsman within you avoid forming opinions that are at variance with nature and with the constitution of a reasonable being.
[tr. Staniforth (1964)]Venerate your faculty of judgement. For it depends entirely on this that there should never arise in your governing faculty any judgement that fails to accord with nature or with the constitution of a rational being.
[tr. Hard (1997 ed.)]Your ability to control your thoughts -- treat it with respect. It’s all that protects your mind from false perceptions -- false to your nature, and that of all rational beings. [tr. Hays (2003)]Revere your power of judgement. All rests on this to make sure that your directing mind no longer entertains any judgement which fails to agree with the nature or the constitution of a rational being.
[tr. Hammond (2006)]Revere your capacity for making decisions. Everything depends on this alone, so that your guiding part does not make a decision that is contrary either to Nature or to your makeup as a being endowed with reason.
[tr. Needleman/Piazza (2008)]Venerate your faculty of judgement. For it depends entirely on this that there should never arise in your ruling centre any judgement that fails to accord with nature or with the constitution of a rational being.
[tr. Hard (2011 ed.)]Revere your capacity for judgement. Everything depends on this to ensure that there no longer arises in your ruling centre a judgement which fails to follow nature and the constitution of a rational being.
[tr. Gill (2013)]
We live in deeds, not years:
In thoughts, not breaths;
In feelings, not in figures on a dial.
We should count time by heart-throbs.
He most lives
Who thinks most, feels the noblest, acts the best.Philip James Bailey (1816-1902) English poet, lawyer
Festus, Sc. “A Country Town – Market-place – Noon” [Festus] (1839)
(Source)
Often misattributed to Aristotle.
There is many a good man to be found under a shabby hat.
Proverbs, Sayings, and Adages
Chinese proverb
With virtue you cannot be entirely poor. Without it you cannot be really rich.
Proverbs, Sayings, and Adages
Chinese proverb
I have so fixed my contemplations on Heaven, that I have almost forgot the Idea of Hell, and am afraid rather to lose the joyes of the one than endure the misery of the other; to be deprived of them is a perfect hell, & needs me thinkes no addition to compleate our afflictions; that terrible terme hath never detained me from sin, nor do I owe any good action to the name thereof: I feare God, yet am not afraid of him, his mercies make me ashamed of my sins, before his judgements afraid thereof: these are the forced and secondary method of his wisedome, which he useth but as the last remedy, and upon provocation, a course rather to deterre the wicked, than incite the vertuous to his worship. I can hardly thinke there was ever any scared into Heaven, they goe the fairest way to Heaven, that would serve God without a Hell, other Mercenaries that crouch unto him in feare of Hell, though they terme themselves the servants, are indeed but the slaves of the Almighty.
Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec. 52 (1643)
(Source)
The vanity of being trusted with a secret is generally one of the chief motives to disclose it; for however absurd it may be thought to boast an honor by an act with shows that it was conferred without merit, yet most men seem rather inclined to confess the want of virtue than of importance, and more willingly show their influence, though at the expense of their probity, than glide through life with no other pleasure than the private consciousness of fidelity; which, while it is preserved, must be without praise, except from the single person who tries and knows it.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #13 (1 May 1750)
(Source)
For he that makes any thing his chiefest good, wherein justice or virtue does not bear a part, and sets up profit, not honesty, for the measure of his happiness; as long as he acts in conformity with his own principles, and is not overruled by the mere dictates of reason and humanity, can never do the offices of friendship, justice, or liberality: nor can he ever be a man of courage, who thinks that pain is the greatest evil; or he of temperance, who imagines pleasure to be the sovereign good.
[Nam qui summum bonum sic instituit, ut nihil habeat cum virtute coniunctum, idque suis commodis, non honestate metitur, hic, si sibi ipse consentiat et non interdum naturae bonitate vincatur neque amicitiam colere possit nec iustitiam nec liberalitatem; fortis vero dolorem summum malum iudicans aut temperans voluptatem summum bonum statuens esse certe nullo modo potest.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 2 (1.2) / sec. 5 (44 BC) [tr. Cockman (1699)]
(Source)
Attacking the Epicurean "highest good" of avoiding pain and seeking personal detachment; Cicero supported the Stoic virtues of courage and moderation.
(Source (Latin)). Alternate translations:He who teaches that to be the chief good which hath no connection with virtue, which is measured by personal advantage, and not by honor; if he be consistent with himself, and not sometimes overcome by the benignity of nature, can neither cultivate friendship nor practice justice nor liberality. That man cannot be brave who believes pain the greatest evil; nor temperate, who believes pleasure the supreme good.
[tr. McCartney (1798)]For if a man should lay down as the chief good, that which has no connexion with virtue, and measure it by his own interests, and not according to its moral merit; if such a man shall act consistently with his own principles, and is not sometimes influenced by the good ness of his heart, he can cultivate neither friendship, justice, nor generosity. In truth, it is impossible for the man to be brave who shall pronounce pain to be the greatest evil, or temperate who shall propose pleasure as the highest good.
[tr. Edmonds (1865)]For he who so interprets the supreme good as to disjoin it from virtue, and measures it by his own convenience, and not by the standard of right, -- he, I say, if he be consistent with himself, and be not sometimes overcome by natural goodness, can cultivate neither friendship, nor justice, nor generosity; nor can he possibly be brave while he esteems pain as the greatest of evils, or temperate while he regards pleasure as the supreme good.
[tr. Peabody (1883)]He who severs the highest good from virtue and measures it by interest and not by honour, if he were true to his principles and did not at times yield to his better nature, could not cultivate friendship, justice or liberality; and no one can be brave who declares pain the greatest evil, or temperate who maintains pleasure to be the highest good.
[tr. Gardiner (1899)]For he who posits the supreme good as having no connection with virtue and measures it not by a moral standard but by his own interests -- if he should be consistent and not rather at times over-ruled by his better nature, he could value neither friendship nor justice nor generosity; and brave he surely cannot possibly be that counts pain the supreme evil, nor temperate he that holds pleasure to be the supreme good.
[tr. Miller (1913)]Take, for example, the man who has established the kind of highest good that has nothing to do with virtue, that is, measured by the individual's convenience, not by his morality. If that man is consistent and is not in the meantime overcome by natural goodness, he cannot cultivate friendship, or justice, or openness of character. In fact, a man of courage who considers pain the greatest evil, or a temperate man who declares indulgence to be the greatest good, is surely an impossible contradiction.
[tr. Edinger (1974)]No man can be brave who thinks pain the greatest evil; nor temperate, who considers pleasure the highest good.
[Source]
Few things are harder to put up with than the annoyance of a good example.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Tragedy of Pudd’n’head Wilson, ch. 19, epigraph (1894)
It is better to suffer wrong than to do it, and happier to be sometimes cheated than not to trust.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #79 (18 Dec 1750)
(Source)
A man must be excessively stupid, as well as uncharitable, who believes that there is no virtue but on his own side, and that there are not men as honest as himself who may differ from him in political principles.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-12-08), The Spectator, No. 243
(Source)
Virtue has never been as respectable as money.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Innocents Abroad, ch. 23 (1869)
(Source)
I have found that the greatest help in meeting any problem with decency and self-respect and whatever courage is demanded, is to know where you yourself stand. That is, to have in words what you believe and are acting from.
William Faulkner (1897-1962) American novelist
Letter to David Kirk, Oxford, Miss. (8 Mar 1956)
(Source)
That best portion of a good man’s life,
His little, nameless, unremembered acts
Of kindness and love.
William Wordsworth (1770-1850) English poet
“Lines Composed a few Miles above Tintern Abbey” (13 Jul 1798)
(Source)
Often paraphrased into a sentence, e.g., "The best portion of a good man's life is his little, nameless, unremembered acts of kindness and of love."
The widespread interest in gossip is inspired, not by a love of knowledge, but by malice: no one gossips about other people’s secret virtues, but only about their secret vices. Accordingly most gossip is untrue, but care is taken not to verify it. Our neighbour’s sins, like the consolations of religion, are so agreeable that we do not stop to scrutinize the evidence closely.
Bertrand Russell (1872-1970) English mathematician and philosopher
“The Aims of Education” (1929)
(Source)
Usually shortened to "No one gossips about other people's secret virtues."
In most men love of justice is only fear of suffering injustice.
[L’amour de la justice n’est en la plupart des hommes que la crainte de souffrir l’injustice.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶78 (1665-1678) [tr. Tancock (1959)]
(Source)
This is thought to be a summary of the two maxims given at the bottom. When first recorded by La Rochefoucauld, it also lacked the qualifier "in most men [en la plupart des hommes]."
(Source (French)). Alternate translations:In the greatest part of men, [the Love of Justice] is only a fear of suffering injustice.
[tr. Davies (1669), ¶39]What the Generality of People call the Love of Justice, is only the Fear of suffering by Injustice.
[tr. Stanhope (1694), ¶79]The love of justice in most men, is the fear of suffering by injustice.
[pub. Donaldson (1783), ¶264]The love of Justice, in most men, is the fear of suffering by injustice.
[ed. Lepoittevin-Lacroix (1797), ¶75]The love of justice often means no more than the fear of suffering by injustice.
[ed. Carvill (1835), ¶452]Love of justice in the generality of men is only the fear of suffering from injustice.
[ed. Gowens (1851), ¶84]The love of justice is simply in the majority of men the fear of suffering injustice.
[tr. Bund/Friswell (1871), ¶78]In most men love of justice is but the fear of suffering injustice.
[tr. Heard (1917), ¶78]Love of justice is in most cases merely fear of suffering injustice.
[tr. Stevens (1939), ¶78]For most men the love of justice is only the fear of suffering injustice.
[tr. FitzGibbon (1957), ¶78]Love of justice, in most men, is only a fear of encountering injustice.
[tr. Kronenberger (1959), ¶78]Love of justice in most men is merely the fear of suffering injustice.
[tr. Whichello (2016), ¶78]
La Rochefoucauld seems to have distilled the following two maxims down into what became ¶78 in later editions:
¶578 (¶78 in 1665 ed.):Justice is no more than a lively fear that our belongings will be taken away from us. This is at the root of men's consideration and respect for all the interests of others, and their scrupulous care never to do them wrong. This fear keeps a man within the bounds marked out for him by his birth or fortune, and without it he would constantly be encroaching on the rights of others.
[tr. Tancock (1959)]
[La justice n’est qu’une vive appréhension qu’on ne nous ôte ce qui nous appartient ; de là vient cette considération et ce respect pour tous les intérêts du prochain, et cette scrupuleuse application à ne lui faire aucun préjudice. Cette crainte retient l’homme dans les bornes des biens que la naissance ou la fortune lui ont donnés ; et sans cette crainte, il feroit des courses continuelles sur les autres.]
(Source)
¶580 (¶90 in 1665 ed.):People hate injustice not through distaste for it but because of the harm it does them.
[tr. Tancock (1959)]
[On blâme l’injustice, non pas par l’aversion que l’on a pour elle, mais pour le préjudice que l’on en reçoit.]
(Source)
But if he does really think that there is no distinction between virtue and vice, why, Sir, when he leaves our houses let us count our spoons.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Comment (1763-07-14)
(Source)
In James Boswell, The Life of Samuel Johnson, Vol. 1: 1709-1765 (1791). Regarding an unnamed "impudent fellow from Scotland" Boswell told him of.
Whereas, Sir, you know courage is reckoned the greatest of all virtues; because, unless a man has that virtue, he has no security for preserving any other.
FRIAR LAWRENCE: Virtue itself turns vice, being misapplied,
And vice sometime by action dignified.William Shakespeare (1564-1616) English dramatist and poet
Romeo and Juliet, Act 2, sc. 2, l. 21ff (2.2.21-22) (c. 1594)
(Source)
There is no saint without a past, no sinner without a future.
Mirza Aḥmad Sohráb (1890-1958) Persian-American author, Baháʼí dissident
A Persian Rosary of Nineteen Pearls (1929)
I am unable to find an extant copy of Sohrab's book; despite his involvement with some of the early principals of the Baháʼí faith, he was eventually expelled from the group, and his writings, already marginally published, are now difficult to find. Even the publication dates of various editions of this work are unclear. But there are references to this quote being sourced there (1, 2, 3, 4).
This book should not be confused with the Persian Rosary (1257), a compendium of ethics by Persian poet Eddin Sadi.
Often misattributed to St. Augustine of Hippo, or referred to as being from an "ancient Persian Mass." There is no indication, though, that Sohrab borrowed the phrase from Oscar Wilde's similar statement.
I would remind you that extremism in the defense of liberty is no vice. And let me remind you also that moderation in the pursuit of justice is no virtue.
Barry Goldwater (1909-1998) American politician
Speech, accepting the GOP Presidential Nomination, San Francisco (16 Jul 1964)
(Source)
Goldwater believed the phrase originated in Cicero, though the source he used is questionable. Karl Hess was Goldwater's speech writer, and he said he derived the turn of phrase from Lincoln's "House Divided" speech. A closer match is this Thomas Paine passage.
More discussion of this quotation and its origins: On the Saying that "Extremism in Defense of Liberty is No Vice" - Niskanen Center
There is no man so good that if he placed all his actions and thoughts under the scrutiny of the laws, he would not deserve hanging ten times in his life.
[Il n’est si homme de bien, qu’il mette à l’examen des loix toutes ses actions et pensées, qui ne soit pendable dix fois en sa vie.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 9 (3.9), “Of Vanity [De la vanité]” (1587) [tr. Frame (1943)]
(Source)
First appeared in the 1588 edition.
(Source (French)). Alternate translations:No man is so exquisitely honest or upright in living, but brings all his actions and thoughts within compasse and danger of the lawes; and that tenne times in his life might not lawfully be hanged.
[tr. Florio (1603)]There is no so good Man, that so squares all his Thoughts and Actions to the Laws, that he is not Faulty enough to deserve Hanging ten Times in his Life.
[tr. Cotton (1686)]There is no so good man, who so squares all his thoughts and actions to the laws, that he is not faulty enough to deserve hanging ten times in his life.
[tr. Cotton/Hazlitt (1877)]There does not exist a man of such worth that, were he to lay open to the scrutiny of the laws all his actions and thoughts, he would not deserve hanging ten times in his life.
[tr. Ives (1925)]No man is so moral but that, if he submitted his deeds and thoughts to cross-examination by the laws, he would be found worthy of hanging on ten occasions in his lifetime.
[tr. Screech (1987)]
Happiness is not the end of life, character is.
Henry Ward Beecher (1813-1887) American clergyman and orator
Life Thoughts: Gathered from the Extemporaneous Discourses of Henry Ward Beecher (1858)
Every actual State is corrupt. Good men must not obey the laws too well.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Politics,” Essays: Second Series (1844)
ANTONIO: In nature there’s no blemish but the mind;
None can be called deformed but the unkind.William Shakespeare (1564-1616) English dramatist and poet
Twelfth Night, Act 3, sc. 4, l. 386ff (3.4.386-387) (1601)
(Source)
On the whole, human beings want to be good, but not too good, and not quite all the time.
George Orwell (1903-1950) English journalist, essayist, writer [pseud. of Eric Arthur Blair]
Essay (1941-09), “The Art of Donald McGill,” Horizon Magazine
(Source)
When we are planning for posterity, we ought to remember that virtue is not hereditary.
Thomas Paine (1737-1809) American political philosopher and writer
Common Sense (14 Feb 1776)
Source essay
“God does indeed forbid,” said Radulfus dryly, “that we should make more of our virtues or our failings than is due. More than your due you shall not have of, neither praise nor blame.”
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Cadfael Chronicles No. 14, The Rose Rent, ch. 2 (1986)
(Source)
When Tzŭ Kung asked about the practice of virtue the Master replied: “A workman who wants to do his work well must first sharpen his tools. In whatever State you dwell, take service with the worthiest of its ministers, and make friends of the most Virtuous of its scholars.”
[子貢問爲仁。子曰、工欲善其事、必先利其器、居是邦也、事其大夫之賢者、友其士之仁者。]
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 10 (15.10) (6th C. BC – AD 3rd C.) [tr. Soothill (1910), 15.9]
(Source)
Originally numbered 15.9 by Legge, current translations identify it as 15.10. (Source (Chinese)). Alternate translations:Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."
[tr. Legge (1861), 15.9]T'sz-kung asked how to become philanthropic. The Master answered him thus: "A workman who wants to do his work well must first sharpen his tools. In whatever land you live, serve under some wise and good man among those in high office, and make friends with the more humane of its men of education."
[tr. Jennings (1895), 15.9]A disciple of Confucius enquired how to live a moral life. Confucius answered, "A workman who wants to perfect his work first sharpens his tools. When you are living in a country, you should serve those nobles and ministers in that country who are men of moral worth, and you should cultivate the friendship of the gentlemen of that country who are men of moral worth."
[tr. Ku Hung-Ming (1898), 15.9]Tze-kung asked about this business of manhood. He said: The craftsman wanting to perfect his craft must first put an edge on his tools (take advantage of implements already there, the containers). Living in a country, take service with the big men who have solid merit, make friends with the humane scholar-officers.
[tr. Pound (1933), 15.9]Tzu-kung asked how to become Good. The Master said, A craftsman, if he means to do good work, must first sharpen his tools. In whatever state you dwell:
Take service with such of its officers as are worthy,
Make friends with such of its knights as are Good.
[tr. Waley (1938), 15.9]When the workman wishes to do a better job, he must first sharpen his tools. So, in your case, no matter what state you inhabit, serve only the grand gentlemen of highest caliber, make friends only with those gentlemen who are manhood at its best.
[tr. Ware (1950)]Tzu-kung asked about the practice of benevolence. The Master said, "A craftsman who wishes to practice his craft well must first sharpen his tools. You should, therefore, seek the patronage of the most distinguished Counsellors and make friend with the most benevolent Gentlemen in the state where you happen to be staying."
[tr. Lau (1979)]Zigong asked about practising humaneness. The Master said: "If he wishes to make his work good, the craftsman must first sharpen his tools. If one is staying in a particular state, one serves the people of highest quality among its grandees and makes friends with the most humane among its public servants."
[tr. Dawson (1993)]Zigong asked how to practice humanity. The Master said: "A craftsman who wishes to do good work must first sharpen his tools. In whatever country you settle, offer your services to the most virtuous ministers, and befriend those gentlemen who cultivate humanity."
[tr. Leys (1997)]When Zi-gong asked how to cultivate humanity, the Master said: "If an artisan wishes to perfect his craft, he must first sharpen his tools. Living in this state, serve the worthy of its ministers and befriend the humane of its shi."
[tr. Huang (1997)]Zigong asked how to practice the benevolence, Confucius said: "A worker wants to finish his job perfectly, must sharpen his tool first. One lives in this state, should service the sagacious persons in the senior officials, should make friends with the benevolent persons in the intellectuals.
[tr. Cai/Yu (1998)]Zigong inquired about authoritative conduct (ren). The Master replied, "Tradesmen wanting to be good at (shan) their trade must first sharpen their tools. While dwelling in this state, then, we should serve those ministers who are of the highest character (xian), and befriend those scholar-apprentices (shi) who are most authoritative in their conduct.
[tr. Ames/Rosemont (1998)]Dž-gùng asked about being ren. The Master said, If an artisan wants to do his job well, he must first sharpen his tools. When dwelling in some country, serve the worthy among its dignitaries; befriend the ren among its officers.
[tr. Brooks/Brooks (1998)]Adept Kung asked about the practice of Humanity, and the Master said: “If a craftsman wants to do good work, he must first sharpen his tools. If you want to settle in a country, you must cultivate its wise ministers and befriend its Humane officials.”
[tr. Hinton (1998)]Zigong asked about becoming Good. The Master said, “Any craftsman who wishes to do his job well must first sharpen his tools. In the same way, when living in a given state, one must serve those ministers who are worthy and befriend those scholar-officials who are Good.”
[tr. Slingerland (2003)]Zigong asked how to practice humaneness. The Master said, A craftsman who wants to do his job well must first sharpen his tools. Whatever country you are in, be of service to the high officials who are worthy and become friends with the men of station who are humane.
[tr. Watson (2007)]Zigong asked about the practice of humaneness. The Master said, "Artisans who wish to excel at their craft must sharpen their tools. When you live in any given state, you should serve the worthiest among the counselors and befriend the most human among the educated professionals."
[tr. Chin (2014)]Zi Gong asked about Ren virtue. Confucius said, "When a craftsman [technician] wants to do a good job, he must sharpen his tools beforehand. After you have arrived in that country, serve and align yourself with competent and virtuous officials working for the prime minister and befriend colleagues hwo have the Ren virtue.
[tr. Li (2020)]
A frequent English paraphrase, attributed to Confucius but without citation to a particular analect, can be found as early as 1831:The expectations of life depend upon diligence; the mechanic that would perfect his work must first sharpen his tools.
You have been told, O mortal, what is good,
And what God requires of you:
Only to do justice
And to love goodness,
And to walk modestly with your God.הִגִּ֥יד לְךָ֛ אָדָ֖ם מַה־טּ֑וֹב וּמָֽה־יְהֹוָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃ {ס}
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 33. Micah 6: 8 (Mic 6:8) [tr. RJPS (2023 ed.)]
(Source)
(Source (Hebrew)). Alternate translations:He hath shewed thee, O man what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
[KJV (1611)]What is good has been explained to you, man; this is what Yahweh asks of you: only this, to act justly, to love tenderly and to walk humbly with your God.
[JB (1966)]No, the Lord has told us what is good. What he requires of us is this: to do what is just, to show constant love, and to live in humble fellowship with our God.
[GNT (1976)]You have already been told what is right and what Yahweh wants of you. Only this, to do what is right, to love loyalty and to walk humbly with your God.
[NJB (1985)]He has told you, human one, what is good and
what the Lord requires from you:
to do justice, embrace faithful love, and walk humbly with your God.
[CEB (2011)]He has told you, O mortal, what is good,
and what does the Lord require of you
but to do justice and to love kindness
and to walk humbly with your God?
[NRSV (2021 ed.)]He has shown you, O mortal, what is good.
And what does the Lord require of you?
To act justly and to love mercy
and to walk humbly with your God.
[NIV (2011 ed.)]
There are several good protections against temptations, but the surest is cowardice.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator (1897)
After all, when the day of judgement comes we shall be examined about what we have done, not about what we have read; whether we have lived conscientiously, not whether we have turned fine phrases.
[Certe adveniente die judicii, non quæretur a nobis quid legimus, sed quid fecimus; nec quam bene diximus, sed quam religiose viximus.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 3, v. 5 (1.3.5) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
(Source (Latin)). Alternate translations:At the day of judgment it shall not be asked of us what we have read, but what we have done: nor how well we have said, but how religiously we have lived.
[tr. Whitford/Raynal (1530/1871)]On the day of judgment we will not be asked what we have read, but what we have done; not how well we have discoursed, but how religiously we have lived.
[tr. Whitford/Gardiner (1530/1955)]Assuredly at the day of judgment we shall not be examined how many bookes we have read, but how many good workes we have done; not how rhetorically we have spoken, but how religiously we have lived.
[tr. Page (1639), 1.3.22]A Day of Judgment there will come, where in Measures will be taken very different form ours; when the Enquiry, upon which our Affairs must all turn, will be, not how much we have Heard or Read, but how much we have done; not how Eloquent our Expressions, but how Pure and Devout our Lives; how much our Manners, not our Capacity or Breeding, our Wit or Rhetorick, distinguished us from common Men.
[tr. Stanhope (1696; 1706 ed.)]Assuredly, in the approaching day of universal judgment, it will not be enquired what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Payne (1803)]Truly, at the day of judgment we shall not be examined what we have read, but what we have done; not how well we have spoken, but how religiously we have lived.
[ed. Parker (1841)]Assuredly, in the approaching day of judgment, it will not be inquired of us what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Dibdin (1851)]Verily, when the day of judgment comes, we shall not be asked what we have read, but what we have done; nor how well we have spoken, but how religiously we have lived.
[ed. Bagster (1860)]Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived.
[tr. Benham (1874)]Truly, at the day of judgment we shall not be examined as to what we have read, but as to what we have done; not as to how well we have spoken, but as to how religiously we have lived.
[tr. Anon. (1901)]On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
[tr. Croft/Bolton (1940)]Surely on coming to the day of judgment we shall not be asked what we have read but what we have done: not how well we talked but how religiously we lived.
[tr. Daplyn (1952)]At the Day of Judgement, we shall not be asked what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Sherley-Price (1952)]When the day of judgment comes, we shall not be asked what we have read, but what we have done, not if we made fine speeches, but if we lived religious lives.
[tr. Knott (1962)]When the day of judgement comes we will be asked not what books we read, but what deeds we did, not how well we spoke, but how religiously we lived.
[tr. Rooney (1979)]Surely, when the day of judgment comes we shall not be asked what we have read but what we have done, not how well we have spoken but how devoutly we have lived.
[tr. Creasy (1989)]
[S]he brought some of those apples. I was obliged to eat them, I was so hungry. It was against my principles, but I find that principles have no real force except when one is well-fed.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Story (1893), “Extracts from Adam’s Diary,” The Niagara Book
(Source)
This was first published as one of the stories and sketches from various authors in The Niagara Book: A Complete Souvenir of Niagara Falls (1893), mentioning the story as "The Earliest Authentic Mention of Niagara Falls" (so named by Eve on the first Tuesday).
The story was first collected in a Twain collection in 1903 (My Debut as a Literary Person with Other Essays and Stories), and published as an independent book with this title in 1904.
The problem with people who have no vices is that generally you can be pretty sure they’re going to have some pretty annoying virtues.
Must the citizen ever for a moment, or in the least degree, resign his conscience to the legislator? Why has every man a conscience, then? I think that we should be men first, and subjects afterward.
Henry David Thoreau (1817-1862) American philosopher and writer
Essay (1849-05), “Resistance to Civil Government [On the Duty of Civil Disobedience],” Æsthetic Papers, No. 1, Article 10
(Source)
Based on an 1848 lecture at the Concord Lyceum.
Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince’s part to pardon.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Revenge,” Essays, No. 4 (1625)
(Source)
Let us so live that when we come to die even the undertaker will be sorry.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
The Tragedy of Pudd’n’head Wilson, ch. 6 (1894)
Sometimes given: "Let us endeavor so to live that ..."
Courage is not simply one of the virtues, but the form of every virtue at the testing point, which means, at the point of highest reality. A chastity or honesty, or mercy, which yields to danger will be chaste or honest or merciful only on conditions. Pilate was merciful till it became risky.
We are what we repeatedly do. Excellence, therefore, is not an act but a habit.
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια] (c. 325 BC) (paraphrase)
(Source)
Variants:Not actually Aristotle, but a summary by Will Durant, The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers (1926), ch. 2 "Aristotle and Greek Science," sec. 7 "Ethics and the Nature of Happiness" (1926):
- "We are what we repeatedly do. Excellence, then, is not an act, but a habit."
- "We are what we repeatedly do, therefore excellence is not an act, but a habit."
Excellence is an art won by training and habituation: we do not act rightly because we have virtue or excellence, but we rather have these because we have acted rightly; "these virtues are formed in man by his doing the actions"; we are what we repeatedly do. Excellence, then, is not an act but a habit: "the good of man is a working of the soul in the way of excellence in a complete life ... for as it is not one swallow or one fine day that makes a spring, so it is not one day or a short time that makes a man blessed and happy."
The quoted phrases are from the Nicomachean Ethics, Book 2, ch. 4; Book 1, ch. 7.
It is hard to believe that a man is telling you the truth when you know you would lie if you were in his place.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 2, § 15 (1916)
(Source)
Variants:CONFIDENCE. The feeling that makes one believe a man, even when one knows that one would lie in his place.
[A Book of Burlesques, "The Jazz Webster" (1924)]
