HKB
11 passages · search this phrase →
Often appears with: justice as a virtue · pleasure, pain, and the good life · will, choice, and freedom · the passions and the emotions · forms of government · withdrawal from worldly pomp · will vs understanding · voluntary actions · virtue vs necessity · true ends vs outcomes · theatre anxiety · the nature and attributes of God
Usually: argument (9) · detachment (5) · exhortation (3) · reflection (2) · resignation (2) · crisis of belief (1) · injustice endured (1) · the fall of the great (1) · censure (1) · curiosity (1)
“Of all who are praised they are praised the most, who are the authors and founders of religions.” Niccolò Machiavelli, Discourses on the First Decade of Titus Livius · observation
“Fortune, doubtless, when she seeks to effect great ends, will often choose as her instrument a man of such sense and worth that he can recognize the opportunities which she holds out to him; and, in like manner, when she desires to bring about great calamities, will put forward such men as will of themselves contribute to that result.” Niccolò Machiavelli, Discourses on the First Decade of Titus Livius · insight
“But, for all that, they must never lose heart, since not knowing what their end is to be, and moving towards it by cross-roads and untravelled paths, they have always room for hope, and ought never to abandon it, whatsoever befalls, and into whatsoever straits they come.” Niccolò Machiavelli, Discourses on the First Decade of Titus Livius · precept
“God, in designing to create the world, purposed solely to manifest and communicate his perfections in the way that was most efficacious, and most worthy of his greatness, his wisdom and his goodness.” Gottfried Wilhelm Leibniz, Freiherr von, Theodicy · insight
“If therefore we consider one action in the moral order, it is impossible for it to be morally both good and evil.” Thomas, Aquinas, Saint, Summa Theologica, Part I-II (Pars Prima Secundae) · insight
“Where is the good? In the will. Where is the evil? In the will. Where is neither of them? In those things which are independent of the will.” Epictetus (translated by George Long), A Selection from the Discourses of Epictetus with th · insight
He turns to real principles of rule: people and especially princes are praised or blamed for many traits, and since not all virtues are maintainable, a prudent prince avoids vices that would ruin him.
CONCERNING THINGS FOR WHICH MEN, AND ESPECIALLY PRINCES, ARE PRAISED OR BLAMED It remains now to see what ought to be the rules of conduct for a prince towards subject and friends. And as I know that many have written on this point, I expect I shall be considered presumptuous in mentioning it again, especially as in discussing it I shall depart from the methods of other people. But, it being my intention to write a …
He explains that the rational power and reasoned action do not require worldly outcomes as ends, and that the more one withdraws from external pomp and bears losses well, the better one is.
best, are made one for another? And those things that have souls, are better than those that have none? and of those that have, those best that have rational souls? XVI. To desire things impossible is the part of a mad man. But it is a thing impossible, that wicked man should not commit some such things. Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happ…
Machiavelli praises founders of religions and then founders of kingdoms, arguing that those who undermine religion, ruin states, or oppose letters and the arts are instead held in infamy and detestation.
Commonwealth merits Praise, he who founds a Tyranny deserves Blame._ Of all who are praised they are praised the most, who are the authors and founders of religions. After whom come the founders of kingdoms and commonwealths. Next to these, they have the greatest name who as commanders of armies have added to their own dominions or those of their country. After these, again, are ranked men of letters, who being of v…
Livy’s conclusion is endorsed: Fortune darkens minds when she wants her designs unimpeded, so extremes of luck yield limited blame or praise; still, people should not lose heart, since hope remains.
Romans in past years, on being told of what took place on this occasion, could have believed that it was of the same people that things so contrary were related. Wherefore, Titus Livius, after setting forth all these disorders, concludes with the words, “_So far does Fortune darken men’s minds when she would not have her ascendency gainsaid._” Nor could any juster observation be made. And hence it is that those who …
Hume says praise and blame vary with nearness and our mind’s present disposition, but we correct for it in general judgments—e.g., comparing a faithful servant to Marcus Brutus.
not, however, that it appears to us less beautiful: Because we know what effect it will have in such a position, and by that reflection we correct its momentary appearance. In general, all sentiments of blame or praise are variable, according to our situation of nearness or remoteness, with regard to the person blamed or praised, and according to the present disposition of our mind. But these variations we regard no…
He argues that our errors stem from the will being more extensive than the finite understanding, yet God cannot be blamed, and human freedom makes us praise- or blame-worthy.
XXXV. That the will is of greater extension than the understanding, and is thus the source of our errors. Further, the perception of the intellect extends only to the few things that are presented to it, and is always very limited: the will, on the other hand, may, in a certain sense, be said to be infinite, because we observe nothing that can be the object of the will of any other, even of the unlimited will of God…
In Q.21 Aquinas lays out four inquiries about the consequences of human actions—whether they are right or sinful, worthy of praise or blame, and meritorious or demeritorious before God.
which that man is ordered to be punished, both follow from the nature of the cause, and are supposed to be foreseen. For this reason they are reckoned as punishable. Reply Obj. 4: This argument would prove if irregularity were the result of the fault. But it is not the result of the fault, but of the fact, and of the obstacle to the reception of a sacrament. ________________________ SIXTH ARTICLE [I-II, Q. 20, Art.…
He explains that praise or blame attaches to voluntary actions only, since they are in the agent’s power; natural sin occurs but does not incur blame.
good action is in accord with reason and the Eternal Law. Hence it follows that a human action is right or sinful by reason of its being good or evil. Reply Obj. 1: Monsters are called sins, inasmuch as they result from a sin in nature's action. Reply Obj. 2: The end is twofold; the last end, and the proximate end. In the sin of nature, the action does indeed fail in respect of the last end, which is the perfection…
Leibniz argues that imperfect freedom suffices for moral responsibility, refutes claims that praise/blame are pointless under necessity, and uses Cato of Utica to defend the value of praising virtue.
of Cato of Utica that he acted virtuously through the goodness of his nature, and that it was impossible for him to behave otherwise, thought to praise him the more. 76. The difficulties which I have endeavoured up to now to remove have been almost all common to natural and revealed theology. Now it will be necessary to come to a question of revealed theology, concerning the election or the reprobation of men, with …
He teaches that good and evil lie in the will, and complains people do not meditate on practical judgments, so they remain anxious and inconsistent outside what they have trained.
sickly soul knows not which way to incline; but if to this inclination and movement there is added a tone (obstinate resolution), then the evil becomes past help and cure. THAT WE DO NOT STRIVE TO USE OUR OPINIONS ABOUT GOOD AND EVIL.—Where is the good? In the will. Where is the evil? In the will. Where is neither of them? In those things which are independent of the will. Well then? Does any one among us think of t…
He explains that people assume nature acts like humans with ends, imagining God directs events for human worship, and shows how this leads to beliefs about good and evil, praise and blame, order and confusion.
to the understanding of the concatenation of things, as I have explained it above. I have therefore thought it worth while to bring these misconceptions before the bar of reason. All such opinions spring from the notion commonly entertained, that all things in nature act as men themselves act, namely, with an end in view. It is accepted as certain, that God himself directs all things to a definite goal (for it is …