Quotes of All Topics . Occasions . Authors
That which leads us to the performance of duty by offering pleasure as its reward, is not virtue, but a deceptive copy and imitation of virtue. [Lat., Nam quae voluptate, quasi mercede aliqua, ad officium impellitur, ea non est virtus sed fallax imitatio simulatioque virtutis.]
The man who backbites an absent friend, nay, who does not stand up for him when another blames him, the man who angles for bursts of laughter and for the repute of a wit, who can invent what he never saw, who cannot keep a secret -- that man is black at heart: mark and avoid him.
These studies are a spur to the young, a delight to the old: an ornament in prosperity, a consoling refuge in adversity; they are pleasure for us at home, and no burden abroad; they stay up with us at night, they accompany us when we travel, they are with us in our country visits.
Since an intelligence common to us all makes things known to us and formulates them in our minds, honorable actions are ascribed by us to virtue, and dishonorable actions to vice; and only a madman would conclude that these judgments are matters of opinion, and not fixed by nature.
I am of opinion that there is nothing so beautiful but that there is something still more beautiful, of which this is the mere image and expression,--a something which can neither be perceived by the eyes, the ears, nor any of the senses; we comprehend it merely in the imagination.
For there is but one essential justice which cements society, and one law which establishes this justice. This law is right reason, which is the true rule of all commandments and prohibitions. Whoever neglects this law, whether written or unwritten, is necessarily unjust and wicked.
It is graceful in a man to think and to speak with propriety, to act with deliberation, and in every occurrence of life to find out and persevere in the truth. On the other hand, to be imposed upon, to mistake, to falter, and to be deceived, is as ungraceful as to rave or to be insane.
Though liberty is established by law, we must be vigilant, for liberty to enslave us is always present under that very liberty. Our Constitution speaks of the "general welfare of the people." Under that phrase all sorts of excesses can be employed by lusting tyrants to make us bondsmen.
On the subject of the nature of the gods, the first question is Do the gods exist or do the not? It is difficult you may say to deny that they exist. I would agree if we were arguing the matter in a public assembly, but in a private discussion of this kind, it is perfectly easy to do so.
Civilized people are taught by logic, barbarians, by necessity, communities by tradition; and the lesson inculcated even in wild beasts by nature itself. They learn that they have to defend their own bodies and persons lives from violence of any and every kind by all means within their power.
Whatever is done without ostentation, and without the people being witnesses of it, is, in my opinion, most praiseworthy: not that the public eye should be entirely avoided, for good actions desire to be placed in the light; but notwithstanding this, the greatest theater for virtue is conscience.
There is no treasure the which may be compared unto a faithful friend; Gold some decayeth, and worldly wealth consumeth, and wasteth in the winde; But love once planted in a perfect and pure minde indureth weale and woe; The frownes of fortune, come they never so unkinde, cannot the same overthrowe.
If I am mistaken in my opinion that the human soul is immortal, I willingly err; nor would I have this pleasant error extorted from me; and if, as some minute philosophers suppose, death should deprive me of my being, I need not fear the raillery of those pretended philosophers when they are no more.
Lucius Cassius ille quem populus Romanus verissimum et sapientissimum iudicem putabat identidem in causis quaerere solebat 'cui bono' fuisset. The famous Lucius Cassius, whom the Roman people used to regard as a very honest and wise judge, was in the habit of asking, time and again, 'To whose benefit?
"I believe that no characteristic is so distinctively human as the sense of indebtedness we feel, not necessarily for a favor received, but even for the slightest evidence of kindness; and there is nothing so boorish, savage, inhuman as to appear to be overwhelmed by a favor, let alone unworthy of it."
It is easy to distinguish between the joking that reflects good breeding and that which is coarse-the one, if aired at an apposite moment of mental relaxation, is becoming in the most serious of men, whereas the other is unworthy of any free person, if the content is indecent or the expression obscene.
All men have a feeling, that they would rather you told them a civil lie than give them a point blank refusal.... If you make a promise, the thing is still uncertain, depends on a future day, and concerns but few people; but if you refuse you alienate people to a certainty and at once, and many people too.
For no phase of life, whether public or private, whether in business or in the home, whether one is working on what concerns oneself alone or dealing with another, can be without its moral duty; on the discharge of such duties depends all that is morally right, and on their neglect all that is morally wrong in life.
Come now: Do we really think that the gods are everywhere called by the same names by which they are addressed by us? But the gods have as many names as there are languages among humans. For it is not with the gods as with you: you are Velleius wherever you go, but Vulcan is not Vulcan in Italy and in Africa and in Spain.
For out of such an ungoverned populace one is usually chosen as a leader, someone bold and unscrupulous who curries favor with the people by giving them other men's property. To such a man the protection of public office is given, and continually renewed. He emerges as a tyrant over the very people who raised him to power.
We rejoice in the joys of our friends as much as we do our own, and we are equally grieved at their sorrows. Wherefore the wise people will feel toward their friends as they do toward themselves, and whatever labor they would encounter with a view to their own pleasure, they will encounter also for the sake of their friends.
It is generally said, "Past labors are pleasant," Euripides says, for you all know the Greek verse, "The recollection of past labors is pleasant." [Lat., Vulgo enim dicitur, Jucundi acti labores: nec male Euripides: concludam, si potero, Latine: Graecum enim hunc versum nostis omnes: Suavis laborum est proeteritorum memoria.
Just what is the civil law? What neither influence can affect, nor power break, nor money corrupt: were it to be suppressed or even merely ignored or inadequately observed, no one would feel safe about anything, whether his own possessions, the inheritance he expects from his father, or the bequests he makes to his children.
People don't know the value of what they have until it is gone: Freedom suppressed and again regained bites with keener fangs than freedom never endangered.... Liberty is rendered even more precious by the recollection of servitude. Don't wait till freedom is gone before you enjoy, value, support, protect and make the most of it!
For if that last day does not occasion an entire extinction, but a change of abode only, what can be more desirable? And if it, on the other hand, destroys and absolutely puts an end to us, what can be preferable to having a deep sleep fall on us in the midst of the fatigues of life and, being thus overtaken, to sleep to eternity?
If some lose their whole fortunes, they will drag many more down with them . . . believe me that the whole system of credit and finance which is carried on here at Rome in the Forum, is inextricably bound up with the revenues of the Asiatic province. If Those revenues are destroyed, our whole system of credit will come down with a crash.
In a discussion of this kind our interest should be centered not on the weight of the authority but on the weight of the argument. Indeed the authority of those who set out to teach is often an impediment to those who wish to learn. They cease to use their own judgment and regard as gospel whatever is put forward by their chosen teacher.
This, therefore, is a law not found in books, but written on the fleshly tablets of the heart, which we have not learned from man, received or read, but which we have caught up from Nature herself, sucked in and imbibed; the knowledge of which we were not taught, but for which we were made; we received it not by education, but by intuition.
A nation can survive its fools, and even the ambitious. But it cannot survive treason from within. An enemy at the gates is less formidable, for he is known and carries his banner openly. But the traitor moves amongst those within the gate freely, his sly whispers rustling through all the alleys, heard in the very halls of government itself.
There is in fact a true law namely right reason, which is in accordance with nature, applies to all men and is unchangeable and eternal. ... It will not lay down one rule at Rome and another at Athens, nor will it be one rule today and another tomorrow. But there will be one law eternal and unchangeable binding all times and upon all peoples.
Nothing is so unpredictable as a throw of the dice, and yet every man who plays often will at some time or other make a Venus-cast: now and then he indeed will make it twice and even thrice in succession. Are we going to be so feebleminded then as to aver that such a thing happened by the personal intervention of Venus rather than by pure luck?
Friendship, on the other hand, serves a great host of different purposes all at the same time. In whatever direction you turn, it still remains yours. No barrier can shut it out. It can never be untimely; it can never be in the way. We need friendship all the time, just as much as we need the proverbial prime necessities of life, fire and water.
Some men make a womanish complaint that it is a great misfortune to die before our time. I would ask what time? Is it that of Nature? But she, indeed, has lent us life, as we do a sum of money, only no certain day is fixed for payment. What reason then to complain if she demands it at pleasure, since it was on this condition that you received it.
When I consider the wonderful activity of the mind, so great a memory of what is past, and such a capacity of penetrating into the future: when I behold such a number of arts and sciences, and such a multitude of discoveries hence arising,--I believe and am firmly persuaded that a nature which contains so many things within itself cannot be mortal.
Cicero is dead! Cicero is born! The laughter has filled me, filled me so very completely. I am the laughter. I am the jester. The soul that has served as my constant companion for so long has breached the veil of the Void finally and forever. It is now in me. It is me. The world has seen the last of Cicero the man. Behold Cicero, Fool of Hearts - laughter incarnate!
Six mistakes mankind keeps making century after century: Believing that personal gain is made by crushing others; Worrying about things that cannot be changed or corrected; Insisting that a thing is impossible because we cannot accomplish it; Refusing to set aside trivial preferences; Neglecting development and refinement of the mind; Attempting to compel others to believe and live as we do.
A bureaucrat is the most despicable of men, though he is needed as vultures are needed, but one hardly admires vultures whom bureaucrats so strangely resemble. I have yet to meet a bureaucrat who was not petty, dull, almost witless, crafty or stupid, an oppressor or a thief, a holder of little authority in which he delights, as a boy delights in possessing a vicious dog. Who can trust such creatures?
If the oarsmen of a fast-moving ship suddenly cease to row, the suspension of the driving force of the oars doesn't prevent the vessel from continuing to move on its course. And with a speech it is much the same. After he has finished reciting the document, the speaker will still be able to maintain the same tone without a break, borrowing its momentum and impulse from the passage he has just read out.
Do not blame Caesar, blame the people of Rome who have so enthusiastically acclaimed and adored him and rejoiced in their loss of freedom and danced in his path and gave him triumphal processions. Blame the people who hail him when he speaks in the Forum of the 'new, wonderful good society' which shall now be Rome, interpreted to mean 'more money, more ease, more security, more living fatly at the expense of the industrious.'
In this statement, my Scipio, I build on your own admirable definition, that there can be no community, properly so called, unless it be regulated by a combination of rights. And by this definition it appears that a multitude of men may be just as tyrannical as a single despot and indeed this is the most odious of all tyrannies, since no monster can be more barbarous than the mob, which assumes the name and mask of the people.
Other relaxations are peculiar to certain times, places and stages of life, but the study of letters is the nourishment of our youth, and the joy of our old age. They throw an additional splendor on prosperity, and are the resource and consolation of adversity; they delight at home, and are no embarrassment abroad; in short, they are company to us at night, our fellow travelers on a journey, and attendants in our rural recesses.
But if you should take the bond of goodwill out of the universe no house or city could stand, nor would even the tillage of the fields abide. If that statement is not clear, then you may understand how great is the power of friendship and of concord from a consideration of the results of enmity and disagreement. For what house is so strong, or what state so enduring that it cannot be utterly overthrown by animosities and division?
O philosophy, life's guide! O searcher-out of virtue and expeller of vices! What could we and every age of men have been without thee? Thou hast produced cities; thou hast called men scattered about into the social enjoyment of life. [Lat., O vitae philosophia dux! O virtutis indagatrix, expultrixque vitiorum! Quid non modo nos, sed omnino vita hominum sine et esse potuisset? Tu urbes peperisti; tu dissipatos homines in societatum vitae convocasti.]
Thou knowest how numerous this tribe is, how united and how powerful in the assemblies. I will plead in a low voice so that only the judges may hear, for instigators are not lacking to stir up the crowd against me, and against all the best citizens. To scorn, in the interest of the Republic, this multitude of Jews so often turbulent in the assemblies shows a singular strength of mind. The money is in the Treasury; they do not accuse us of theft; they seek to stir up hatreds.
The most evident difference between man and animals is this: the beast, in as much as it is largely motivated by the senses and with little perception of the past or future, lives only for the present. But man, because he is endowed with reason by which he is able to perceive relationships, sees the causes of things, understands the reciprocal nature of cause and effect, makes analogies, easily surveys the whole course of his life, and makes the necessary preparations for its conduct.
There exists a law, not written down anywhere but inborn in our hearts; a law which comes to us not by training or custom or reading but by derivation and absorption and adoption from nature itself; a law which has come to us not from theory but from practice, not by instruction but by natural intuition. I refer to the law which lays it down that, if our lives are endangered by plots or violence or armed robbers or enemies, any and every method of protecting ourselves is morally right.
. . . for until that God who rules all the region of the sky . . . has freed you from the fetters of your body, you cannot gain admission here. Men were created with the understanding that they were to look after that sphere called Earth, which you see in the middle of the temple. Minds have been given to them out of the eternal fires you call fixed stars and planets, those spherical solids which, quickened with divine minds, journey through their circuits and orbits with amazing speed.
The following passage is one of those cited by Copernicus himself in his preface to De Revolutionibus: "The Syracusan Hicetas, as Theophrastus asserts, holds the view that the heaven, sun, moon, stars, and in short all of the things on high are stationary, and that nothing in the world is in motion except the earth, which by revolving and twisting round its axis with extreme velocity produces all the same results as would be produced if the earth were stationary and the heaven in motion. . . ."
For while we are enclosed in these confinements of the body, we perform as a kind of duty the heavy task of necessity; for the soul from heaven has been cast down from its dwelling on high and sunk, as it were, into the earth, a place just the opposite to godlike nature and eternity. But I believe that the immortal gods have sown souls in human bodies so there might exist beings to guard the world and after contemplating the order of heaven, might imitate it by their moderation and steadfastness in life.
The best Armour of Old Age is a well spent life preceding it; a Life employed in the Pursuit of useful Knowledge, in honourable Actions and the Practice of Virtue; in which he who labours to improve himself from his Youth, will in Age reap the happiest Fruits of them; not only because these never leave a Man, not even in the extremest Old Age; but because a Conscience bearing Witness that our Life was well-spent, together with the Remembrance of past good Actions, yields an unspeakable Comfort to the Soul