That observation which is called knowledge of the world will be found much more frequently to make men cunning than good.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
The Rambler, #4 (31 Mar 1750)
(Source)
Quotations about:
virtue
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
It is never too late to do right.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Letter to Elizabeth Tucker (1832-02-01)
Necessity can make a doubtful action innocent, but it cannot make it commendable.
[La nécessité peut rendre innocente une action douteuse ; mais elle ne saurait la rendre louable.]
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 9 “De la Sagesse, de la Vertu, etc. [On Wisdom and Virtue],” ¶ 20 (1850 ed.) [tr. Auster (1983), 1808]
(Source)
(Source (French)). Alternate translations:
Necessity may render a doubtful act innocent, but it cannot make it praiseworthy.
[tr. Attwell (1896), ¶ 133]
Necessity may render a doubtful action innocent; but it cannot make it praiseworthy.
[tr. Lyttelton (1899), ch. 8, ¶ 16]
Good Works will never save you, but you can never be saved without them.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs, #1738 (1732)
(Source)
Do not let the wise boast in their wisdom; do not let the mighty boast in their might; do not let the wealthy boast in their wealth; but let those who boast boast in this, that they understand and know me, that I am the Lord; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight, says the Lord.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Jeremiah 9:23-24 [NRSV (1989 ed.)]
(Source)
Alternate translations:
Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord.
[KJV (1611)]
Let the sage boast no more of his wisdom, nor the valiant of his valour, nor the rich man of his riches! But if anyone wants to boast, let him boast of this: of understanding and knowing me. For I am Yahweh, I rule with kindness, justice and integrity on earth; yes, these are what please me -- it is Yahweh who speaks.
[JB (1966), 9:22-23]
The wise should not boast of their wisdom,
nor the strong of their strength,
nor the rich of their wealth.
If any want to boast,
they should boast that they know and understand me,
because my love is constant,
and I do what is just and right.
These are the things that please me.
I, the Lord, have spoken.
[GNT (1976)]
"Let the sage not boast of wisdom, nor the valiant of valour, nor the wealthy of riches! But let anyone who wants to boast, boast of this: of understanding and knowing me. For I am Yahweh, who acts with faithful love, justice, and uprightness on earth; yes, these are what please me," Yahweh declares.
[NJB (1985), 9:22-23]
Let not the wise glory in their wisdom;
Let not the strong glory in their strength;
Let not the rich glory in their riches.
But only in this should one glory:
In being earnestly devoted to Me.
For I GOD act with kindness,
Justice, and equity in the world;
For in these I delight
-- declares GOD.
[RJPS (2023 ed.), 9:22-23]
Above all things, lose no occasion of exercising your dispositions to be grateful, to be generous, to be charitable, to be humane, to be true, just, firm, orderly, courageous, &c. Consider every act of this kind, as an exercise which will strengthen your moral faculties and increase your worth.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to Peter Carr (10 Aug 1787)
(Source)
Virtue has never been as respectable as money.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Innocents Abroad, ch. 55 (1869)
Hence we see good men in all religions, and as many in one as another. It is then a matter of principle with me to avoid disturbing the tranquility of others by the expression of any opinion on the innocent questions on which we schismatize, & think it enough to hold fast to those moral precepts which are of the essence of Christianity, & of all other religions. No where are these to be found in greater purity than in the discourses of the great reformer of religion whom we follow.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to James Fishback [draft] (27 Sep 1809)
(Source)
In the final version of the letter, this passage read:
We all agree in the obligation of the moral precepts of Jesus, & no where will they be found delivered in greater purity than in his discourses. it is then a matter of principle with me to avoid disturbing the tranquility of others by the expression of any opinion on the innocent questions on which we schismatise.
Mr. Bettenham said that virtuous men were like some herbs and spices, that give not out their sweet smell till they be broken or crushed.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
Apothegms (1625)
For prosperity doth best discover vice, but adversity doth best discover virtue.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Adversity,” Essays, No. 5 (1625)
(Source)
The virtue of Prosperity is temperance; the virtue of Adversity is fortitude.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Adversity,” Essays, No. 5 (1625)
(Source)
Morality is not properly the doctrine [of] how we should make ourselves happy, but how we should make ourselves worthy of happiness.
Immanuel Kant (1724-1804) German philosopher
Critique of Practical Reason [Kritik der praktischen Vernunft], 1.2.2.5 (1788) [tr. Abbott (1873)]
HENRY: What stronger breastplate than a heart untainted?
Thrice is he armed that hath his quarrel just,
And he but naked, though locked up in steel,
Whose conscience with injustice is corrupted.
Make it thy chief Design and thy great Business, not to be Rich and Great: but so to live in this World that thou mayest reasonably believe thou has God for thy Friend.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, # 939 (1725)
(Source)
Whenever you are to do a thing tho’ it can never be known but to yourself, ask yourself how you would act were all the world looking at you, and act accordingly.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to Peter Carr (19 Aug 1785)
(Source)
I find myself always struck and stimulated by a good anecdote, any trait of heroism, of faithful service. I do not find that the age or country makes the least difference; no, nor the language the actor spoke, nor the religion which they professed, — whether Arab in the desert, or Frenchman in the Academy. I see that sensible men and conscientious men all over the world were of one religion of well-doing and daring, men of sturdy truth, men of integrity and feeling for others.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“The Preacher,” lecture, Cambridge (1879-05-05)
(Source)
Everybody’s private motto: It’s better to be popular than right.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Notebook, 1902 [ed. Paine (1935)]
Comment on an unlined sheet his papers.
In a virtuous community men of sense and principle will always be placed at the head of affairs. In a declining state of public morals men will be so blinded to their true interests as to put the incapable and unworthy at the helm. It is therefore vain to complain of the follies or crimes of a government. We must lay the hands on our own hearts and say, Here is the sin that makes the public sin.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“The Individual and the State,” sermon, Second Church of Boston (1830-04-08)
After the satisfaction of doing what is right, the greatest is that of having what we do approved by those whose opinions deserve esteem.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to William Phillips (22 Jul 1779)
(Source)
If ever you find yourself environed with difficulties and perplexing circumstances out of which you are at a loss how to extricate yourself, do what is right, and be assured that that will extricate you the best out of the worst situations. Though you cannot see when you take one step what will be the next, yet follow truth, justice and plain dealing, and never fear their leading you out of the labyrinth in the easiest manner possible. The knot which you thought a Gordian one will untie itself before you. Nothing is so mistaken as the supposition that a person is to extricate himself from a difficulty by intrigue, by chicanery, by dissimulation, by trimming, by an untruth, by an injustice. This increases the difficulties tenfold; and those who pursue these methods get themselves so involved at length that they can turn no way but their infamy becomes more exposed.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to Peter Carr (19 Aug 1785)
(Source)
The superior man is the providence of the inferior. He is eyes for the blind, strength for the weak, and a shield for the defenseless. He stands erect by bending above the fallen. He rises by lifting others.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“Liberty”
One of the greatest attractions of patriotism — it fulfills our worst wishes. In the person of our nation we are able, vicariously, to bully and cheat. Bully and cheat, what’s more, with a feeling that we are profoundly virtuous. Sweet and decorous to murder, lie, torture for the sake of the fatherland.
Aldous Huxley (1894-1963) English novelist, essayist and critic
Eyeless in Gaza, ch. 17 (1922)
(Source)
Give me but virtuous actions, and I will not quibble and chicane about the motives.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #161 (5 Sep 1748)
(Source)
Whoso would be a man, must be a nonconformist.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Self-Reliance,” Essays: First Series (1841)
To be good is noble; but to show others how to be good is nobler and no trouble.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Following the Equator, Preface (1897)
A Good life fears not Life nor Death.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs, # 157 (1732)
(Source)
“How shall a man judge what to do in such times?”
“As he ever has judged,” said Aragorn. “Good and ill have not changed since yesteryear; nor are they one thing among Elves and Dwarves, and another among Men. It is a man’s part to discern them, as much in the Golden Wood as in his own house.”
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 2: The Two Towers, Book 3, ch. 2 “The Riders of Rohan” [Eomer and Aragorn] (1954)
(Source)
Deeds of kindness are equal in weight to all the commandments.
The Talmud (AD 200-500) Collection of Jewish rabbinical writings
(Unreferenced)
In Louis I. Newman, comp., The Talmudic Anthology, #177 (1945)
‘What a pity that Bilbo did not stab that vile creature, when he had a chance!’
‘Pity? It was Pity that stayed his hand. Pity, and Mercy: not to strike without need. And he has been well rewarded, Frodo. Be sure that he took so little hurt from the evil, and escaped in the end, because he began his ownership of the Ring so. With Pity.’
J.R.R. Tolkien (1892-1973) English writer, fabulist, philologist, academic [John Ronald Reuel Tolkien]
The Lord of the Rings, Vol. 1: The Fellowship of the Ring, Book 1, ch. 2 “The Shadow of the Past” [Bilbo and Gandalf] (1954)
(Source)
In old age the root of virtue is fatigue; in youth, fear.
Paul Eldridge (1888-1982) American educator, novelist, poet
Maxims for a Modern Man, #258 (1965)
(Source)
Virtue, then, is a state involving rational choice, consisting in a mean relative to us and determined by reason — the reason, that is, by reference to which the practically wise person would determine it. It is a mean between two vices, one of excess, the other of deficiency. It is a mean also in that some vices fall short of what is right in feelings and actions, and others exceed it, while virtue both attains and chooses the mean.
[ἔστιν ἄρα ἡ ἀρετὴ ἕξις προαιρετική, ἐν μεσότητι οὖσα τῇ πρὸς ἡμᾶς, ὡρισμένῃ λόγῳ καὶ ᾧ ἂν ὁ φρόνιμος ὁρίσειεν. μεσότης δὲ δύο κακιῶν, τῆς μὲν καθ᾽ ὑπερβολὴν τῆς δὲ κατ᾽ ἔλλειψιν: καὶ ἔτι τῷ τὰς μὲν ἐλλείπειν τὰς δ᾽ ὑπερβάλλειν τοῦ δέοντος ἔν τε τοῖς πάθεσι καὶ ἐν ταῖς πράξεσι, τὴν δ᾽ ἀρετὴν τὸ μέσον καὶ εὑρίσκειν καὶ αἱρεῖσθαι.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 5 (2.6.15-16) / 1106b.35 (c. 325 BC) [tr. Crisp (2000)]
(Source)
(Source (Greek)). Alternate translations:
Virtue then is “a state apt to exercise deliberate choice, being in the relative mean, determined by reason, and as the man of practical wisdom would determine.” It is a middle state between too faulty ones, in the way of excess on one side and of defect on the other: and it is so moreover, because the faulty states on one side fall short of, and those on the other exceed, what is right, both in the case of the feelings and the actions; but Virtue finds, and when found adopts, the mean.
[tr. Chase (1847)]
Moral virtue, then, is a certain formed state, or habit of purpose, which conforms to the relative mean in action, and which is determined to that mean by reason, or as the prudent man would determine it. And it is the mean between two vices, one of which consists in excess, and the other in defect. So that vices sometimes fall short of what is right in our emotions and in our actions, and sometimes exceed it, while virtue fines the mean and chooses it.
[tr. Williams (1869)]
Virtue then is a state of deliberate moral purpose consisting in a mean that is relative to ourselves, the mean being determined by reason, or as a prudent man would determine it. It is a mean state firstly as lying between two vices, the vice of excess on the one hand, and the vice of deficiency on the other, and secondly because, whereas vices either fall short of or go beyond what is proper in the emotions and actions, virtue not only discovers but embraces the mean.
[tr. Welldon (1892)]
Virtue, then, is a habit or trained faculty of choice, the characteristic of which lies in moderation or observance of the mean relatively to the persons concerned, as determined by reason, i.e. by the reason by which the prudent man would determine it. And it is a moderation, firstly, inasmuch as it comes in the middle or mean between two vices, one on the side of excess, the other on the side of defect; and, secondly, inasmuch as, while these vices fall short of or exceed the due measure in feeling and in action, it finds and chooses the mean, middling, or moderate amount.
[tr. Peters (1893)]
Virtue, then, is a state of character concerned with choice, lying in a mean, i.e. the mean relative to us, this being determined by a rational principle, and by that principle by which the man of practical wisdom would determine it. Now it is a mean between two vices, that which depends on excess and that which depends on defect; and again it is a mean because the vices respectively fall short of or exceed what is right in both passions and actions, while virtue both finds and chooses that which is intermediate.
[tr. Ross (1908)]
Virtue then is a settled disposition of the mind determining the choice of actions and emotions, consisting essentially in the observance of the mean relative to us, this being determined by principle, that is, as the prudent man would determine it. And it is a mean state between two vices, one of excess and one of defect. Furthermore, it is a mean state in that whereas the vices either fall short of or exceed what is right in feelings and in actions, virtue ascertains and adopts the mean.
[tr. Rackham (1934)]
Virtue, then, is a deliberately choosing state, which is in a medial condition in relation to us, one defined by a reason and the one by which a practically-wise person would define it. Also, it is a medial condition between two vices, one of excess and the other of deficiency. Further, it is also such a condition because some vices are deficient in relation to what the relevant feelings and actions should be and other are excessive, but virtue both finds the mean and chooses it.
[tr. Reeve (1948)]
[Ethical] virtue, then, is a habit, disposed toward action by deliberate choice, being at the mean relative to us, and defined by reason and as a prudent man would define it. It is a mean between two vices, one by excess and the other by deficiency; and while some of the vices exceed while the others are deficient in what is right in feelings and actions, virtue finds and chooses the mean.
[tr. Apostle (1975)]
So virtue is a purposive disposition, lying in a mean that is relative to us and determined by a rational principle, and by that which a prudent man would use to determine it. It is a mean between two kinds of vice, one of excess and the other of deficiency; and also for this reason, that whereas these vices fall short of or exceed the right measure in both feelings and actions, virtue discovers the mean and chooses it.
[tr. Thomson/Tredennick (1976)]
Virtue, therefore, is a characteristic marked by choice, residing in the mean relative to us, a characteristic defined by reason and as the prudent person would define it. Virtue is also a mean with respect to two vices, the one vice related to excess, the other to deficiency; and further, it is a mean because some vices fall short of and others exceed what should be the case in both passions and actions, whereas virtue discovers and chooses the middle term.
[tr. Bartlett/Collins (2011)]
Virtues, however, we acquire by first exercising them. The same is true with skills, since what we need to learn before doing, we learn by doing; for example, we become builders by building, and lyre-players by playing the lyre. So too we become just by doing just actions, temperate by temperate actions, and courageous by courageous actions.
[τὰς δ’ ἀρετὰς λαμβάνομεν ἐνεργήσαντες πρότερον, ὥσπερ καὶ ἐπὶ τῶν ἄλλων τεχνῶν· ἃ γὰρ δεῖ μαθόντας ποιεῖν, ταῦτα ποιοῦντες μανθάνομεν, οἷον οἰκοδομοῦντες οἰκοδόμοι γίνονται καὶ κιθαρίζοντες κιθαρισταί· οὕτω δὴ καὶ τὰ μὲν δίκαια πράττοντες δίκαιοι γινόμεθα, τὰ δὲ σώφρονα σώφρονες, τὰ δ’ ἀνδρεῖα ἀνδρεῖοι.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 2, ch. 1 (2.1, 1103a.32ff) (c. 325 BC) [tr. Crisp (2000)]
(Source)
(Source (Greek)). Alternate translations:
But the Virtues we get by first performing single acts of working, which, again, is the case of other things, as the arts for instance; for what we have to make when we have learned how, these we learn how to make by making: men come to be builders, for instance, by building; harp-players, by playing on the harp: exactly so, by doing just actions we come to be just; by doing the actions of self-mastery we come to be perfected in self-mastery; and by doing brave actions brave.
[tr. Chase (1847)]
But the virtues we acquire by previous practice of their acts, exactly as we acquire our knowledge of the various arts. For, in the case of the arts, that which we have to be taught to do, that we learn by doing it. We become masons, for instance, by building; and harpers b y playing upon the harp. And so, in like manner, we become just by doing what is just, temperate by doing what is temperate, and brave by doing what is brave.
[tr. Williams (1869), sec. 23]
But the virtues we acquire by first exercising them, as is the case with all the arts, for it is by doing what we ought to do when we have learnt the arts that we learn the arts themselves; we become e.g. builders by building and harpists by playing the harp. Similarly it is by doing just acts that we become just, by doing temperate acts that we become temperate, by doing courageous acts that we become courageous.
[tr. Welldon (1892)]
But the virtues we acquire by doing the acts, as is the case with the arts too. We learn an art by doing that which we wish to do when we have learned it; we become builders by building, and harpers by harping. And so by doing just acts we become just, and by doing acts of temperance and courage we become temperate and courageous.
[tr. Peters (1893)]
But the virtues we get by first exercising them, as also happens in the case of the arts as well. For the things we have to learn before we can do them, we learn by doing them, e.g. men become builders by building and lyreplayers by playing the lyre; so too we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Ross (1908)]
The virtues on the other hand we acquire by first having actually practised them, just as we do the arts. We learn an art or craft by doing the things that we shall have to do when we have learnt it: for instance, men become builders by building houses, harpers by playing on the harp. Similarly we become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.
[tr. Rackham (1934), ch. 1, sec. 4]
The virtues, by contrast, we acquire by first engaging in the activities, as is also true in the case of the various crafts. For the things we cannot produce without learning to do so are the very ones we learn to produce by producing them -- for example, we become builders by building houses and lyre players by playing the lyre. Similarly, then, we become just people by doing just actions, temperate people by doing temperate actions, and courageous people by doing courageous ones.
[tr. Reeve (1948)]
In the case of the virtues, on the other hand, we acquire them as a result of prior activities; and this is like the case of the arts, for that which we are to perform by art after learning, we first learn by performing, e.g., we become builders by building and lyre-players by playing the lyre. Similarly, we become just by doing what is just, temperate by doing what is temperate, and brave by doing brave deeds.
[tr. Apostle (1975)]
Virtues, by contrast, we acquire, just as we acquire crafts, by having previously activated them. For we learn a craft by producing the same product that we must produce when we have learned it, becoming builders, for instance, by building and harpists by playing the harp, so also, then, we become just by doing just actions, temperate by doing temperate actions, brave by doing brave actions.
[tr. Irwin/Fine (1995)]
For as regards those things we must learn how to do, we learn by doing them -- for example by building houses, people become house builders, and by playing the cithara, they become cithara players. So too, then, by doing just things become just; moderate things, moderate; and courageous things, courageous.
[tr. Bartlett/Collins (2011)]
We develop virtues after we have practiced them beforehand, the same way it works with the other arts. For, we learn as we do those very things we need to do once we have learned the art completely. So, for example, men become carpenters by building homes and lyre-players by practicing the lyre. In the same way, we become just by doing just things, prudent by practicing wisdom, and brave by committing brave deeds.
[tr. @sentantiq (2017)]
For as man is the best of the animals when perfected, so he is the worst of all when sundered from law and justice. For unrighteousness is most pernicious when possessed of weapons, and man is born possessing weapons for the use of wisdom and virtue, which it is possible to employ entirely for the opposite ends. Hence when devoid of virtue man is the most unholy and savage of animals, and the worst in regard to sexual indulgence and gluttony.
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 1, ch. 2 / 1253a.31 [tr. Rackham (1932)]
(Source)
Alternate translations:
For man is an animal which, just as it is when fully perfected the best of all, so when separated from law and justice, is the worst of all. For injustice is most difficult to cope with when armed. Man is born into the world in the possession of arms, in the shape of practical wisdom and moral excellence, which he can use to the fullest degree for exactly contrary objects; when destitute of virtue, he is an animal most unholy and most savage, and most viciously disposed toward sensuality and gluttony.
[tr. Bolland (1877)]
For man, when perfected, is the best of animals, but, when separated from law and justice, he is the worst of all; since armed injustice is the more dangerous, and he is equipped at birth with arms, meant to be used by intelligence and virtue, which he may use for the worst ends. Wherefore, if he have not virtue, he is the most unholy and the most savage of animals, and the most full of lust and gluttony.
[tr. Jowett (1885)]
For as by the completion of it man is the most excellent of all living beings, so without law and justice he would be the worst of all, for nothing is so difficult to subdue as injustice in arms: but these arms man is born with, namely, prudence and valour, which he may apply to the most opposite purposes, for he who abuses them will be the most wicked, the most cruel, the most lustful, and most gluttonous being imaginable.
[tr. Ellis (1912)]
For just as man is the best of animals when completed, when separated from law and adjudication he is the worst of all. For injustice is harshest when it is furnished with arms, and man is born naturally possessing arms for prudence and virtue which nevertheless are very susceptible to being used for their opposites. That is why, without virtue, he is the most unholy and the most savage of animals, and the worst with regard to sex and food.
[tr. Lord (1984)]
Perhaps it is impossible for a person who does no good not to do harm.
Harriet Beecher Stowe (1811-1896) American author
Uncle Tom’s Cabin, ch. 28 “Reunion” (1852)
(Source)
Any mind that is capable of a real sorrow is capable of good.
Harriet Beecher Stowe (1811-1896) American author
Uncle Tom’s Cabin, ch. 28 “Reunion” (1852)
(Source)
The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our own fates, good or evil. Every smallest stroke of virtue or of vice leaves its never so little scar.
William James (1842-1910) American psychologist and philosopher
The Principles of Psychology, Vol. 1, ch. 4 “Habit” (1890)
(Source)
This chapter originally published in Popular Science Monthly (Feb 1887).
Ask counsel of both times — of the ancienter time what is best, and of the latter time what is fittest.
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Great Place,” Essays, No. 11 (1625)
(Source)
In fact generally, doing well by others is more characteristic of virtue than being done well by, and doing things positively honourable than forbearing to do things dishonourable.
[τῆς γὰρ ἀρετῆς μᾶλλον τὸ εὖ ποιεῖν ἢ τὸ εὖ πάσχειν, καὶ τὰ καλὰ πράττειν μᾶλλον ἢ τὰ αἰσχρὰ μὴ πράττειν]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 4, ch. 1 (4.1.7) / 1120a.11 (c. 325 BC) [tr. Chase (1847)]
(Source)
(Source (Greek)). Alternate translations:
For virtue rather shows itself in treating others as we ought, than in being treated as we ought; and in doing noble acts, rather than in abstaining from disgraceful acts.
[tr. Williams (1869)]
For it is more truly distinctive of virtue to be the author than to be the recipient of benefactions, and to do what is noble than to abstain from doing what is shameful.
[tr. Welldon (1892)]
For it is more distinctive of virtue to do good to others than to have good done to you, and to do what is noble than not to do what is base.
[tr. Peters (1893)]
For it is more characteristic of virtue to do good than to have good done to one, and more characteristic to do what is noble than not to do what is base.
[tr. Ross (1908)]
Virtue is displayed in doing good rather than in having good done to one, and in performing noble acts rather than in avoiding base ones.
[tr. Rackham (1934)]
The good man thinks it more blessed to give than to receive, and virtue is more clearly shown in the performance of fine actions than in the non-performance of base ones.
[tr. Thomson (1953)]
Virtue consists more in doing good than in receiving it, and more in doing fine actions than in refraining from disgraceful ones.
[tr. Thomson/Tredennick (1976)]
For it is more proper to virtue to do good than to receive good, and more proper to do fine actions than not to do shameful ones.
[tr. Irwin (1999)]
For it is more characteristic of virtue to do good than to receive it, and to do noble actions than not to do shameful ones.
[tr. Crisp (2000)]
Cf. the Bible, Acts 20:35 [KJV]:
I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
It is good to be without vices, but it is not good to be without temptations.
Walter Bagehot (1826-1877) British businessman, essayist, journalist
Biographical Studies, “Sir George Cornewall Lewis” (1907)
The old woman took the umbrella, gratefully, and smiled her thanks. “You’ve a good heart,” she told him. “Sometimes that’s enough to see you safe wherever you go.” Then she shook her head. “But mostly, it’s not.”
We do not what we ought,
What we ought not, we do,
And lean upon the thought
That chance will bring us through;
But our own acts, for good or ill, are mightier powers.Matthew Arnold (1822-1888) English poet and critic
Empedocles on Etna, Act 1, sc. 2, ll. 238-242 (1852)
(Source)
Be noble! And the nobleness that lies
In other men, sleeping, but never dead,
Will rise in majesty to meet thine own.James Russell Lowell (1819-1891) American diplomat, essayist, poet
“Sonnet 4” (1840)
(Source)
Often presented as a simple sentence, rather than lines within a larger poem.
I have always found that so-called bad people gain in one’s estimation when one gets to know them better, and good people decline.
Georg C. Lichtenberg (1742-1799) German physicist, writer
Aphorisms, Notebook G, #25 (1779-83) [tr. Hollingdale (1990)]
(Source)
Wealth is not a crime; poverty is not a virtue — although the virtuous have generally been poor.
Our very defects are … shadows of our virtues.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1831, undated)
Every good human quality is related to a bad one into which it threatens to pass over; and every bad quality is similarly related to a good one. The reason we so often misunderstand people is that when we first make their acquaintance we mistake their bad qualities for the related good ones, or vice versa: thus a prudent man will seem cowardly, a thrifty one avaricious; or a spendthrift will seem liberal, a boor frank and straightforward, an impudent fellow full of noble self-confidence, and so on.
[Jede menschliche Vollkommenheit ist einem Fehler verwandt, in welchen überzugehn sie droht; jedoch auch, umgekehrt, jeder Fehler, einer Vollkommenheit. Daher beruht der Irrthum, in welchen wir, hinsichtlich eines Menschen, gerathen, oft darauf, daß wir, im Anfang der Bekanntschaft, seine Fehler mit den ihnen verwandten Vollkommenheiten verwechseln, oder auch umgekehrt: da scheint uns dann der Vorsichtige feige, der Sparsame geizig; oder auch der Verschwender liberal, der Grobian gerade und aufrichtig, der Dummdreiste als mit edelem Selbstvertrauen auftretend, u. dgl. m]
Arthur Schopenhauer (1788-1860) German philosopher
Parerga and Paralipomena, Vol. 2, ch. 8 “On Ethics [Zur Ethik],” § 113 (1851) [tr. Hollingdale (1970)]
(Source)
(Source (German)). Alternate translation:
Every human perfection is allied to a defect into which it threatens to pass; but it is also true that every defect is allied to a perfection. Hence it is that if, as often happens, we make a mistake about a man, it is because at the beginning of our acquaintance with him we confound his defects with the kinds of perfection to which the are allied. The cautious man seems to us a coward; the economical man, a miser; the spendthrift seems liberal; the rude fellow, downright and sincere; the foolhardy person looks as if he were going to work with a noble self-confidence, and so on in many other case.
[tr. Saunders (1890), "On Human Nature"]
Every human perfection is akin to a fault into which it threatens to pass; conversely, however, every fault is akin to a perfection. And so the error into which we fall in respect of a man is often due to the fact that, at the beginning of our acquaintance, we confuse his faults with the perfections akin to them, or vice versa. The cautious man then seems to us to be cowardly, the thrifty to be avaricious; or again, the spendthrift appears to be liberal, the lout straightforward and sincere, the foolhardy to be endowed with noble self-confidence, and so on.
[tr. Payne (1974)]
Every human perfection is linked to an error which it threatens to turn into.
[Source]
Times of trouble best discover the true worth of a man; they do not weaken him, but show his true nature.
[Quantas autem virtutes quisque fecerit, melius patet occasione adversitatis. Occasiones namque hominem fragilem non faciunt, sed qualis sit, ostendunt.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 16, v. 4 (1.16.4) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:
Who is of most virtue appeareth best in time of adversity. Occasions make not a man frail, but they shew openly what he is.
[tr. Whitford/Raynal (1530/1871)]
The time of adversity shows who is of most virtue. Occasions do not make a man frail, but they do show openly what he is.
[tr. Whitford/Gardiner (1530/1955)]
By occasion of adversity every man knoweth what great vertue is in himselfe, for such occasions make thee not frail, but shew thee what thou art.
[tr. Page (1639), 1.16.14]
Besides we shall do well to reflect, that Afflictions and uneasy Accidents are the clearest Indication of a Man's Goodness, and the Degrees of his Improvement. For we mistake extremely in imagining that any thing which happens to us from without, is the real Cause of our doing well or ill; Adversity does not make Virtue or Vice, but exert and draw them into Practice; it does not change the Man from what he was, but only discover what he really is.
[tr. Stanhope (1696; 1706 ed.)]
Besides, by outward occasions of suffering from the conduct of others, the nature and degree of every man's inward strength is more plainly discovered; for outward occasions do not make him frail, but only shew him what he is in himself.
[tr. Payne (1803)]
Occasions of adversity best discover how great virtue or strength each one hath. For occasions do not make a man frail, but they shew what he is.
[ed. Parker (1841)]
Besides, adversity better displays the fortitude and virtues that we possess: for these attacks to not contribute to make us frail, but rather shew us to be what we are.
[tr. Dibdin (1851)]
The amount of a man's virtue is best seen in presence of adversity, for its occurrence does not make a man weak, but shows what he is.
[ed. Bagster (1860)]
How much strength each man hath is best proved by occasions of adversity: for such occasions do not make a man frail, but show of what temper he is.
[tr. Benham (1874)]
Occasions of adversity soonest discover how great virtue or strength each one hath. For occasions do not make a man frail, but they shew what he is.
[tr. Anon. (1901)]
For the measure of every man's virtue is best revealed in time of adversity -- adversity that does not weaken a man but rather shows what he is.
[tr. Croft/Bolton (1940)]
For the strength that each has will best be seen in the hour of adversity. Because such hours do not make a man weak, but show what kind of man he is.
[tr. Daplyn (1952)]
Meanwhile, there is no better test of a man's quality than when he cannot have things his own way. The occasions of sin do not overpower us, they only prove our worth.
[tr. Knox-Oakley (1959)]
A man’s true quality is revealed when things are difficult. Events do not make a man weak -- they only show what stuff he is made of.
[tr. Knott (1962)]
The strength of one’s virtue is seen more easily when opposition comes. For such opposition does not weaken a man, but shows his mettle.
[tr. Rooney (1979)]
For the strength that each person has will best be seen in times of trouble. Such times do not make us weak; they show what we are.
[tr. Creasy (1989)]
If you don’t stick to your values when they are tested, they’re not values. They’re hobbies.
Jon Stewart (b. 1962) American satirist, comedian, and television host. [b. Jonathan Stuart Leibowitz]
The Daily Show (2009-01-22)
God’s merits are so transcendent that it is not surprising his faults should be in reasonable proportion.
Samuel Butler (1835-1902) English novelist, satirist, scholar
The Note-Books of Samuel Butler, “Rebelliousness”(1912)
Full text.
We know nothing of tomorrow; our business is to be good and happy today.
Sydney Smith (1771-1845) English clergyman, essayist, wit
Memoir of the Reverend Sydney Smith, by His Daughter, Lady Holland, Vol. 1, ch. 12 (1855)
(Source)
The extremes of vice and virtue are alike detestable; absolute virtue is as sure to kill a man as absolute vice is, let alone the dullnesses of it and the pomposities of it.
Samuel Butler (1835-1902) English novelist, satirist, scholar
The Note-Books of Samuel Butler, “Vice and Virtue,” ii (1912)
Full text.
Once again prosperous and successful crime goes by the name of virtue; good men obey the bad, might is right and fear oppresses law.
Seneca the Younger (c. 4 BC-AD 65) Roman statesman, philosopher, playwright [Lucius Annaeus Seneca]
Hercules Furens, Part 1, l.255 [Amphitryon] [tr. Miller (1917)]
(Source)
Alt. trans.: "Successful and fortunate crime is called virtue."
Charity is a virtue of the heart, and not of the hands, says an old writer. Gifts and alms are the expressions, not the essence of this virtue. A man may bestow great sums on the poor and indigent without being charitable, and may be charitable when he is not able to bestow anything. Charity is therefore a habit of good will, or benevolence in the soul, which disposes us to the love, assistance, and relief of mankind, especially of those who stand in need of it.
Joseph Addison (1672-1719) English essayist, poet, statesman
The Guardian #166 (21 Sep 1713)
(Source)
The highest proof of virtue is to possess boundless power without abusing it.
Thomas Babington Macaulay (1800-1859) English writer and politician
“The Life and Writings of Addison,” Edinburg Review (1843)
(Source)
Review of Lucy Aikin, The Life of Joseph Addison (1843).
