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Often appears with: justice as a virtue · temperance and self-mastery · fate, destiny, and necessity · education and the training of the young · the passions and the emotions · reason and the intellect · courage and cowardice · will, choice, and freedom · duty, conscience, and obligation · sin, guilt, and repentance · marriage and betrothal · counsel and advisers to rulers
Usually: argument (185) · detachment (182) · exhortation (132) · reflection (66) · commentary or gloss (65) · censure (53) · skepticism (50) · the test or trial (42) · temptation (31) · curiosity (31)
“It is of the greatest important in this world that a man should know himself, and the measure of his own strength and means; and he who knows that he has not a genius for fighting must learn how to govern by the arts of peace.” Niccolò Machiavelli, The Prince · insight
“Nor do I hold with those who regard it as a presumption if a man of low and humble condition dare to discuss and settle the concerns of princes; because, just as those who draw landscapes place themselves below … and in order to contemplate the plains place themselves upon high mountains, even so to understand the nature of the people it needs to be a prince” Niccolò Machiavelli, The Prince · insight
“Nor is it possible for the people to estimate the SHARE of influence which their annual assemblies may respectively have on events resulting from the mixed transactions of several years.” Alexander Hamilton; John Jay; James Madison, The Federalist Papers · observation
“In these critical moments, how salutary will be the interference of some temperate and respectable body of citizens, in order to check the misguided career, and to suspend the blow meditated by the people against themselves, until reason, justice, and truth can regain their authority over the public mind?” Alexander Hamilton; John Jay; James Madison, The Federalist Papers · insight
“For good unknown sure is not had; or, had / And yet unknown, is as not had at all. / In plain then, what forbids he but to know, / Forbids us good, forbids us to be wise?” John Milton, Paradise Lost · insight
“And, in general, accustom myself to the persuasion that, except our own thoughts, there is nothing absolutely in our power; so that when we have done our best in things external to us, all wherein we fail of success is to be held, as regards us, absolutely impossible.” René Descartes, Discourse on the Method of Rightly Conducting One's · precept
“For although I am not immoderately desirous of glory, or even, if I may venture so to say, although I am averse from it in so far as I deem it hostile to repose which I hold in greater account than aught else, yet, at the same time, I have never sought to conceal my actions as if they were crimes” René Descartes, Discourse on the Method of Rightly Conducting One's · insight
“Pleasure is the transition of a man from a less to a greater perfection, and Pain is the transition of a man from a greater to a less perfection.” Benedictus de Spinoza, Ethics — Part 3 · insight
“Three metamorphoses of the spirit do I designate to you: how the spirit becometh a camel, the camel a lion, and the lion at last a child.” Friedrich Wilhelm Nietzsche, Thus Spake Zarathustra: A Book for All and None · observation
“Clearly, however, shall thine eye show unto me: free FOR WHAT?” Friedrich Wilhelm Nietzsche, Thus Spake Zarathustra: A Book for All and None · precept
“He who climbeth on the highest mountains, laugheth at all tragic plays and tragic realities.” Friedrich Wilhelm Nietzsche, Thus Spake Zarathustra: A Book for All and None · precept
“For, Sir, I release thee thy thousand pound, As thou right now were crept out of the ground, Nor ever ere now haddest knowen me.” Geoffrey Chaucer, The Canterbury Tales, and Other Poems · observation
Recovering, Odysseus decides between watching the river or hiding in woods, chooses concealment under twin wild-olive bushes, gathers leaves for a bed, and receives sleep from Athene.
thickets, though perchance the cold and weariness leave hold of me, and sweet sleep may come over me, I fear lest of wild beasts I become the spoil and prey.” So as he thought thereon this seemed to him the better way. He went up to the wood, and found it nigh the water in a place of wide prospect. So he crept beneath twin bushes that grew from one stem, both olive trees, one of them wild olive. Through these the fo…
Jesus continues his farewell discourse using themes of vine and branches, abiding in him, fruitfulness, mutual love, and warns of persecution while promising the Holy Spirit’s guidance and truth.
which is the holy ghost (whom my father will send in my name) shall teach you all things, and bring all things to your remembrance whatsoever I have told you. Peace I leave with you, my peace I give unto you. Not as the world giveth, give I unto you. Let not your hearts be grieved, neither fear ye. Ye have heard how I said unto you: I go and come again unto you. If ye loved me, ye would verily rejoice, because I sai…
Back in Rome, citizens debate whether Nero’s bold march is prudent, criticizing how leaving camp near Hannibal without command could be disastrous; Livy frames the argument through fears and past losses.
he turned off towards Picenum, and making his marches as long as possible, led his troops to join his colleague, having left Quintus Catius, lieutenant-general, in command of the camp. 44. At Rome the alarm and consternation were not less than they had been two years before, when the Carthaginian camp was pitched over against the Roman walls and gates; nor could people make up their minds whether they should commend…
Hamilton explains that personal passions and private interests often drive leaders to sacrifice public stability, using examples from Pericles and other European and Greco-Roman cases, and he urges skepticism about “perpetual peace” among separated states.
and friendship. An alliance so contrary to their immediate interest would not therefore be easy to form, nor, if formed, would it be observed and fulfilled with perfect good faith. Nay, it is far more probable that in America, as in Europe, neighboring nations, acting under the impulse of opposite interests and unfriendly passions, would frequently be found taking different sides. Considering our distance from Europ…
Madison argues that enlarging a legislative body beyond a certain point weakens actual decision-making because passion and limited capacity let a few eloquent leaders direct outcomes, citing ancient republics.
I omit also any remarks on the difficulty which might be found, under present circumstances, in engaging in the federal service a large number of such characters as the people will probably elect. One observation, however, I must be permitted to add on this subject as claiming, in my judgment, a very serious attention. It is, that in all legislative assemblies the greater the number composing them may be, the fewer w…
The text adds that frequent elections can reduce meaningful responsibility for government outcomes, because voters cannot judge multi-step policies completed over many years, motivating a more permanent Senate.
the concurrence of a select and stable body had been necessary, a regard to national character alone would have prevented the calamities under which that misguided people is now laboring. I add, as a SIXTH defect the want, in some important cases, of a due responsibility in the government to the people, arising from that frequency of elections which in other cases produces this responsibility. This remark will, perh…
Entellus and Dares clash in a staged bout at the Eryx games, where Entellus’s heavy gauntlets and Dares’s refusal set up a contest of unequal courage and strength.
turn to that fair prime again, That prime of which this boaster is so vain, The brave, who this decrepid age defies, Should feel my force, without the promis’d prize.” He said; and, rising at the word, he threw Two pond’rous gauntlets down in open view; Gauntlets which Eryx wont in fight to wield, And sheathe his hands with in the listed field. With fear and wonder seiz’d, the crowd beholds …
Washington details his personal system for work, rest, reading, and vacation, including planning each day, expecting emergencies, minimal time off, napping, and liking biography—especially on Abraham Lincoln.
instructors. Aside from these there are innumerable smaller meetings, such as that of the instructors in the Phelps Hall Bible Training School, or of the instructors in the agricultural department. In order that I may keep in constant touch with the life of the institution, I have a system of reports so arranged that a record of the school’s work reaches me every day of the year, no matter in what part of the countr…
In the dedication to Lorenzo de’ Medici, Machiavelli says he offers a “little volume” of lessons from great men and antiquity, arguing only a prince can understand the people.
To the Magnificent Lorenzo Di Piero De’ Medici Those who strive to obtain the good graces of a prince are accustomed to come before him with such things as they hold most precious, or in which they see him take most delight; whence one often sees horses, arms, cloth of gold, precious stones, and similar ornaments presented to princes, worthy of their greatness. Desiring therefore to present myself to your Magnifice…
He states that rulers who become princes by ability rather than fortune can acquire with difficulty but keep more easily, using examples like Moses, Cyrus, Romulus, Theseus, and then armed founders like Savonarola and Hiero.
CONCERNING NEW PRINCIPALITIES WHICH ARE ACQUIRED BY ONE’S OWN ARMS AND ABILITY Let no one be surprised if, in speaking of entirely new principalities as I shall do, I adduce the highest examples both of prince and of state; because men, walking almost always in paths beaten by others, and following by imitation their deeds, are yet unable to keep entirely to the ways of others or attain to the power of those they im…
Fortune rules about half of human actions, like a raging river, while princes must prepare defenses; success depends on matching one’s conduct to the spirit of the times.
WHAT FORTUNE CAN EFFECT IN HUMAN AFFAIRS AND HOW TO WITHSTAND HER It is not unknown to me how many men have had, and still have, the opinion that the affairs of the world are in such wise governed by fortune and by God that men with their wisdom cannot direct them and that no one can even help them; and because of this they would have us believe that it is not necessary to labour much in affairs, but to let chance g…
Castruccio dies of a chill after the battle at Fucecchio, calls Pagolo Guinigi, and delivers advice that he failed by making enemies, should make peace with Florence, and must govern using prudence over force.
he was attacked with high fever, which increased so rapidly that the doctors saw it must prove fatal. Castruccio, therefore, called Pagolo Guinigi to him, and addressed him as follows: “If I could have believed that Fortune would have cut me off in the midst of the career which was leading to that glory which all my successes promised, I should have laboured less, and I should have left thee, if a smaller state, at …
The narrator praises Castruccio’s exceptional talents, appearance, and character through anecdotes about wit, justice, and prudence, including remarks on money, flattery, morality, and leadership, culminating in a comparison to wisdom.
lost Pisa, and then Pistoia, and only with difficulty held on to Lucca. This latter city continued in the family of Guinigi until the time of the great-grandson of Pagolo. From what has been related here it will be seen that Castruccio was a man of exceptional abilities, not only measured by men of his own time, but also by those of an earlier date. In stature he was above the ordinary height, and perfectly proporti…
The author argues that lasting glory comes from intellectual power, not wealth or beauty, and that success in war requires both planning by intellect and prompt execution by strength together.
short, to make the remembrance of us as lasting as possible. For the glory of wealth and beauty is fleeting and perishable; that of intellectual power is illustrious and immortal.[10] Yet it was long a subject of dispute among mankind, whether military efforts were more advanced by strength of body, or by force of intellect. For, in affairs of war, it is necessary to plan before beginning to act,[11] and, after plan…
Alcibiades’ character is further explained through rumors from Antiphon, then through Socrates’ influence—showing how Alcibiades learns self-control, despises certain pleasures, and alternates insolence with selective kindness.
how Alcibiades despised playing on the flute, and ridiculed those who studied it. In consequence of which, it ceased to be reckoned amongst the liberal accomplishments, and became generally neglected. It is stated in the invective which Antiphon wrote against Alcibiades, that once, when he was a boy, he ran away to the house of Democrates, one of those who made a favorite of him, and that Ariphron had determined to …
Plutarch explains why early fame can dull ambition, saying Marcius instead grows more driven by honor, repeatedly wins laurels, and prioritizes his mother Volumnia’s joy, living with her even after marriage.
news of the victory to the people in the Forum. The fifteenth of July, being the day of this conquest, became consequently a solemn holiday sacred to the Twin Brothers. It may be observed in general, that when young men arrive early at fame and repute, if they are of a nature but slightly touched with emulation, this early attainment is apt to extinguish their thirst and satiate their small appetite; whereas the fir…
The text argues about virtue versus sorrow and public courage, then introduces a moral reflection on rashness and self-preservation using sayings about battle and command, leading into Pelopidas and Marcellus.
power, but had a perfect title, founded on their own offers, to hold it; and yet no sooner had he freed Sicily from her oppressors, but he willingly surrendered it. It is truly worthy our admiration in Aemilius, that, though he conquered so great and so rich a realm as that of Macedon, yet he would not touch, nor see any of the money, nor did he advantage himself one farthing by it, though he was very generous of hi…
Charon is reassured and proceeds; later an urgent letter from an Athens hierophant to Archias reveals full details, yet Archias delays action as a proverb, letting the conspirators strike.
encouraging them all, he departed, considering with himself, and composing his voice and countenance, that he might look as little like as possible to what in fact he really was. When he was come to the door, Archias with Phillidas came out to him, and said, "I have heard, Charon, that there are some men just come, and lurking in the town, and that some of the citizens are resorting to them." Charon was at first di…
Marcellus escapes unhurt and mocks Archimedes’ “geometrical Briareus”; Archimedes is praised for refusing engineering as profit, focusing on pure mathematical truth, and for reputedly drawing figures even while distracted.
most of his engines immediately under the wall; whence the Romans, seeing that infinite mischiefs overwhelmed them from no visible means, began to think they were fighting with the gods. Yet Marcellus escaped unhurt, and, deriding his own artificers and engineers, "What," said he, "must we give up fighting with this geometrical Briareus, who plays pitch and toss with our ships, and, with the multitude of darts which…
The narrative shifts to Lysander, discussing a Delphi inscription and the supposed correctness of hair-length rules from Lycurgus; Lysander’s upbringing is praised, with emphasis on discipline, poverty, and integrity with wealth.
is indeed one of the ordinances of Lycurgus, who, as it is reported, was used to say, that long hair made good-looking men more beautiful, and ill-looking men more terrible. Lysander's father is said to have been Aristoclitus, who was not indeed of the royal family, but yet of the stock of the Heraclidae. He was brought up in poverty, and showed himself obedient and conformable, as ever anyone did, to the customs of…
In further comparison, Plutarch discusses how Nicias’s peace-seeking and cautious leadership contrast with Crassus’s ambitions and misjudgment in the Parthian war, using examples from Athens, Sparta, and Roman politics.
one might wonder at anyone's failing to see that vice is a certain inconsistency and incongruity of habit, after such an example of money dishonorably obtained, and wastefully lavished away. Let so much be said of their estates; as for their management of public affairs, I see not that any dishonesty, injustice, or arbitrary action can be objected to Nicias, who was rather the victim of Alcibiades's tricks, and was …
Plutarch argues that in public calamity and distress people become touchy and defensive, so even truthful counsel is taken as contempt, making politics hazardous and often destroying those who try to lead.
and ill fortune, that instead of due returns of honor and gratitude, obloquy and unjust surmises may often prevail, to weaken, in a considerable degree, the credit of their virtue. It is commonly said that public bodies are most insulting and contumelious to a good man, when they are puffed up with prosperity and success. But the contrary often happens; afflictions and public calamities naturally embittering and so…
Cato argues in the Forum over the pillar in the Porcian Hall, impressing with powerful, unadorned speech; he then hardens his body, practices severe self-discipline, and speaks in moderation while managing drink and gambling.
him, men blamed his silence, "But I hope not my life," he replied, "I will begin to speak, when I have that to say which had not better be unsaid." The great Porcian Hall, as it was called, had been built and dedicated to the public use by the old Cato, when aedile. Here the tribunes of the people used to transact their business, and because one of the pillars was thought to interfere with the convenience of their …
Plutarch compares Tiberius and Caius Gracchus, contrasting their temperaments, speech styles, domestic frugality versus fashion, and Caius’s vocal rage managed by an attendant’s pitch-pipe.
of mind, yet in their actions and administrations of public affairs, a considerable variation showed itself. It will not be amiss, before we proceed, to mark the difference between them. Tiberius, in the form and expression of his countenance, and in his gesture and motion, was gentle and composed; but Caius, earnest and vehement. And so, in their public speeches to the people, the one spoke in a quiet orderly mann…
Cicero is shown balancing ambition and prudence: he delays his pursuit of glory after an incident in Campania, argues that statesmen must know people like craftsmen know tools, and prosecutes Verres successfully through evidence and sharp wit.
was always excessively pleased with his own praise, and continued to the very last to be passionately fond of glory; which often interfered with the prosecution of his wisest resolutions. On beginning to apply himself more resolutely to public business, he remarked it as an unreasonable and absurd thing that artificers, using vessels and instruments inanimate, should know the name, place, and use of every one of the…
In the Dion and Brutus comparison, Plutarch says Romans and Greeks can’t “quarrel with the Academy,” since both were taught there to pursue justice and honor, yet argues public greatness needs power guided by prudence.
"Of the Corinthians Troy does not complain" for having taken part with the Achaeans in the siege, because the Trojans also had Corinthians (Glaucus, who sprang from Corinth,) fighting bravely on their side, so also it may be fairly said that neither Romans nor Greeks can quarrel with the Academy, each nation being equally represented in the following pair of lives, which will give an account of Brutus and of Dion, -…
Kant defines judgement as the talent for subsuming cases under rules, saying it cannot be taught by general logic, only exercised through examples, which function as a “go-cart” for weak judgement.
INTRODUCTION. Of the Transcendental Faculty of judgement in General If understanding in general be defined as the faculty of laws or rules, the faculty of judgement may be termed the faculty of subsumption under these rules; that is, of distinguishing whether this or that does or does not stand under a given rule (casus datae legis). General logic contains no directions or precepts for the faculty of judgement, nor …
He argues reason’s ultimate speculative targets—freedom, immortality, and God—are useless for knowing experience, so their true importance lies in their practical role in guiding life.
There exists in the faculty of reason a natural desire to venture beyond the field of experience, to attempt to reach the utmost bounds of all cognition by the help of ideas alone, and not to rest satisfied until it has fulfilled its course and raised the sum of its cognitions into a self-subsistent systematic whole. Is the motive for this endeavour to be found in its speculative, or in its practical interests alone?…
Kant distinguishes regulative from constitutive influence of reason, explains reason’s practical unity-seeking toward happiness in prudential morality, and says moral laws alone yield a canon for pure practical reason.
Reason uses her utmost endeavours to induce us to admit them, it is plain that their real value and importance relate to our practical, and not to our speculative interest. I term all that is possible through free will, practical. But if the conditions of the exercise of free volition are empirical, reason can have only a regulative, and not a constitutive, influence upon it, and is serviceable merely for the introd…
Kant lays out the three questions of reason—what can I know, what ought I to do, what may I hope—and claims practical reason can address the hope tied to morality, linking happiness to deserving through moral law.
Reason conducted us, in its speculative use, through the field of experience and, as it can never find complete satisfaction in that sphere, from thence to speculative ideas—which, however, in the end brought us back again to experience, and thus fulfilled the purpose of reason, in a manner which, though useful, was not at all in accordance with our expectations. It now remains for us to consider whether pure reason …
Kant describes doctrinal belief as the practical guidance of reason when experience-testing is impossible, claims belief in a wise author orders nature’s teleology, and insists such belief should not be treated as full speculative knowledge of God’s nature.
drops its air of triumph, we take the alarm, and discover the actual strength of our belief. Thus pragmatical belief has degrees, varying in proportion to the interests at stake. Now, in cases where we cannot enter upon any course of action in reference to some object, and where, accordingly, our judgement is purely theoretical, we can still represent to ourselves, in thought, the possibility of a course of action, …
Kant answers that pure reason can offer only practical prospects beyond experience, and he defends that nature provides guidance to even ordinary understanding, so philosophy need not transcend common knowledge.
with the practical. But if you do not take care at the outset, or at least midway, to make men good, you will never force them into an honest belief. But, it will be said, is this all that pure reason can effect, in opening up prospects beyond the limits of experience? Nothing more than two articles of belief? Common sense could have done as much as this, without taking the philosophers to counsel in the matter! I …
Kant sketches the history of “pure reason” by surveying philosophers’ efforts, noting how early metaphysical inquiry focused on God and a future world, then introducing three kinds of revolutions: object, origin, and method of cognition.
This title is placed here merely for the purpose of designating a division of the system of pure reason of which I do not intend to treat at present. I shall content myself with casting a cursory glance, from a purely transcendental point of view—that of the nature of pure reason—on the labours of philosophers up to the present time. They have aimed at erecting an edifice of philosophy; but to my eye this edifice app…
He urges political learning from past events, warns that hasty judgments distort campaigns, and argues the upcoming enemy action (or delay) will still favor America’s growing strength.
us: but the road is yet rich with the fragments, and, before we finally lose sight of them, will repay us for the trouble of stopping to pick them up. Were a man to be totally deprived of memory, he would be incapable of forming any just opinion; every thing about him would seem a chaos: he would have even his own history to ask from every one; and by not knowing how the world went in his absence, he would be at a l…
Dorothea urges Clara to wait for daylight and trust events will end well, but Clara worries the nobleman’s father is wealthy and would never accept her, while she plans distance and explains her age and next birthday.
voice has delighted you so much; and from it alone you might easily perceive he is no muleteer, but a lord of hearts and towns, as I told you already.” “Say no more, Doña Clara,” said Dorothea at this, at the same time kissing her a thousand times over, “say no more, I tell you, but wait till day comes; when I trust in God to arrange this affair of yours so that it may have the happy ending such an innocent beginnin…
Wollstonecraft claims society will take time to eradicate prejudices that honor women’s “delicacy” as weakness, argues that male appetite and beauty incentives degrade the sex, and questions how virtue can be expected from dependence and power without reason.
between two opinions, and expect impossibilities? Why do they expect virtue from a slave, or from a being whom the constitution of civil society has rendered weak, if not vicious? Still I know that it will require a considerable length of time to eradicate the firmly rooted prejudices which sensualists have planted; it will also require some time to convince women that they act contrary to their real interest on an …
She compares moral growth to trees taking root over time, argues that disappointment and piety guide people better than harsh, sudden knowledge, and develops a paradox about prudence replacing deeper intellectual cultivation.
He who delighteth to diffuse happiness and show mercy to the weak creatures, who are learning to know him, never implanted a good propensity to be a tormenting ignis fatuus. Our trees are now allowed to spread with wild luxuriance, nor do we expect by force to combine the majestic marks of time with youthful graces; but wait patiently till they have struck deep their root, and braved many a storm. Is the mind then,…
A character assessment follows: Julian is praised for temperance, prudence, justice, and fortitude, and blamed for superstition, frequent talk, and popularity-seeking, including laws restricting Christian educators.
glad to feel that in whatever instances the republic, like an imperious mother, has exposed me deliberately to danger, I have stood firm, inured to brave all fortuitous disturbing events. 19. "Nor am I ashamed to confess that I have long known, from prophecy, that I should fall by the sword. And therefore do I venerate the everlasting God that I now die, not by any secret treachery, nor by a long or severe disease, …
Christian and Hopeful discuss how the naturally ignorant resist fear of God, and they describe “right fear” as coming from convictions, driving to Christ, and producing reverence and watchfulness.
we are by ourselves, what do you think of such men? Have they at no time, think you, convictions of sin, and so consequently fears that their state is dangerous? HOPE. Nay, do you answer that question yourself, for you are the elder man. CHR. Then I say, sometimes (as I think) they may; but they being naturally ignorant, understand not that such convictions tend to their good; and therefore they do desperately seek…
In Beulah the pilgrims long for their beloved, meet a gardener of the King’s vineyards, and move toward the city where their approach is mediated by shining “men” who lead them to the gate.
the same disease. Wherefore, here they lay by it a while, crying out, because of their pangs, If ye find my beloved, tell him that I am sick of love. {384} But, being a little strengthened, and better able to bear their sickness, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates opened into the highway. Now, as they came up to these places, behold …
It continues Gibbon’s portrait of Athanasius’s leadership and political skill—distinguishing when to confront or insinuate—while recounting how he operated with clergy support and maintained confidence among friends and enemies.
future events, which impartial reasoners might ascribe to the experience and judgment of Athanasius, were attributed by his friends to heavenly inspiration, and imputed by his enemies to infernal magic. 96 (return) [ We may regret that Gregory Nazianzen composed a panegyric instead of a life of Athanasius; but we should enjoy and improve the advantage of drawing our most authentic materials from th…
After leaving the Cape Verde Islands, Azores, and England, Darwin reflects on the voyage’s gains and losses, urging prospective travelers to look ahead to future benefits.
the time do not counterbalance the evils. It is necessary to look forward to a harvest, however distant that may be, when some fruit will be reaped, some good effected. Many of the losses which must be experienced are obvious; such as that of the society of every old friend, and of the sight of those places with which every dearest remembrance is so intimately connected. These losses, however, are at the time partl…
It further characterizes Burke’s prose as intense and imaginative, credits great moments and crises for his best speeches like Conciliation, and concludes that his moral tone makes him truly admirable.
They were evidently written in moments of absolute abandonment to feeling--in moments when he was absorbed in the contemplation of some great truth, made luminous by his own unrivalled powers. Closely allied to this intensity of passion, is a splendid imaginative quality. Few writers of English prose have such command of figurative expression. It must be said, however, that Burke was not entirely free from the fault…
Tocqueville contrasts French critics who see republicanism as mere power-seeking with true reformers who seek lasting freedom, insisting liberty requires religious morality and that moral bonds must strengthen as political ties relax.
never been in America, and that they have never seen a religious or a free nation. When they return from their expedition, we shall hear what they have to say. There are persons in France who look upon republican institutions as a temporary means of power, of wealth, and distinction; men who are the condottieri of liberty, and who fight for their own advantage, whatever be the colors they wear: it is not to these th…
He advises philosophers and rulers to place political and moral objectives far beyond immediate reach, reduce the influence of chance promotions, and teach that wealth, fame, and power follow long labor.
democratic nations, as well as elsewhere, it is only by resisting a thousand petty selfish passions of the hour that the general and unquenchable passion for happiness can be satisfied. The task of those in power is not less clearly marked out. At all times it is important that those who govern nations should act with a view to the future: but this is even more necessary in democratic and sceptical ages than in any …
After the people misinterpret him, Zarathustra describes humans as a rope between animal and Superman and praises creators who remake values, then predicts the “Last Man” who abandons longing and shrinks everything.
I love him whose soul is deep even in the wounding, and may succumb through a small matter: thus goeth he willingly over the bridge. I love him whose soul is so overfull that he forgetteth himself, and all things are in him: thus all things become his down-going. I love him who is of a free spirit and a free heart: thus is his head only the bowels of his heart; his heart, however, causeth his down-going. I love al…
Zarathustra departs as dawn-to-dawn passes, is moved by an eagle and serpent that he calls his animals, and begins his down-going, linking pride with wisdom’s imperfection.
With the creators, the reapers, and the rejoicers will I associate: the rainbow will I show them, and all the stairs to the Superman. To the lone-dwellers will I sing my song, and to the twain-dwellers; and unto him who hath still ears for the unheard, will I make the heart heavy with my happiness. I make for my goal, I follow my course; over the loitering and tardy will I leap. Thus let my on-going be their down-g…
In “The Three Metamorphoses,” Zarathustra teaches the spirit’s transformation from camel to lion to child: load-bearing humility, lionic freedom from “Thou shalt,” and childlike innocence and new beginning.
“Thou shalt,” lieth in its path, sparkling with gold—a scale-covered beast; and on every scale glittereth golden, “Thou shalt!” The values of a thousand years glitter on those scales, and thus speaketh the mightiest of all dragons: “All the values of things—glitter on me. All values have already been created, and all created values—do I represent. Verily, there shall be no ‘I will’ any more.” Thus speaketh the drag…
Zarathustra says a truly personal virtue is nameless and shared with no one, and he claims that passions become virtues, while jealousy can make even virtues collapse.
The creating Self created for itself esteeming and despising, it created for itself joy and woe. The creating body created for itself spirit, as a hand to its will. Even in your folly and despising ye each serve your Self, ye despisers of the body. I tell you, your very Self wanteth to die, and turneth away from life. No longer can your Self do that which it desireth most:—create beyond itself. That is what it desi…
Zarathustra tells the youth he is still seeking freedom and is prisoner-like, warns that prisons and molds remain even in liberation, and urges him to keep hope and avoid becoming a blustering destroyer.
Thy wild dogs want liberty; they bark for joy in their cellar when thy spirit endeavoureth to open all prison doors. Still art thou a prisoner—it seemeth to me—who deviseth liberty for himself: ah! sharp becometh the soul of such prisoners, but also deceitful and wicked. To purify himself, is still necessary for the freedman of the spirit. Much of the prison and the mould still remaineth in him: pure hath his eye s…
Zarathustra rejects neighbor-love as misled self-adornment, urges solitude for creating a friend from oneself, and warns against self-flattery and hollow associations that belittle character.
Ye cannot endure it with yourselves, and do not love yourselves sufficiently: so ye seek to mislead your neighbour into love, and would fain gild yourselves with his error. Would that ye could not endure it with any kind of near ones, or their neighbours; then would ye have to create your friend and his overflowing heart out of yourselves. Ye call in a witness when ye want to speak well of yourselves; and when ye h…
Zarathustra quotes that those who climb highest mountains laugh at tragic plays and realities, and then shifts into his mountaineering journey and last wandering.
“Who among you can at the same time laugh and be exalted? “He who climbeth on the highest mountains, laugheth at all tragic plays and tragic realities.”—ZARATHUSTRA, I., “Reading and Writing.” XLV. THE WANDERER. Then, when it was about midnight, Zarathustra went his way over the ridge of the isle, that he might arrive early in the morning at the other coast; because there he meant to embark. For there was a good r…
On the olive-mount Zarathustra praises winter as a harsh but helpful guest, mocks fire-idols, describes playful self-mastery in solitude, and uses long silence as a way to hide depth from envious outsiders.
Him whom I love, I love better in winter than in summer; better do I now mock at mine enemies, and more heartily, when winter sitteth in my house. Heartily, verily, even when I CREEP into bed—: there, still laugheth and wantoneth my hidden happiness; even my deceptive dream laugheth. I, a—creeper? Never in my life did I creep before the powerful; and if ever I lied, then did I lie out of love. Therefore am I glad e…
He contrasts the alleged “servitude” of the late reign with George II’s long record of preserving crown dignity and liberty, and urges listeners not to abandon these proven political maxims.
a faction of the nobility, but to free the Sovereign effectually from that Ministerial tyranny under which the Royal dignity had been oppressed in the person of his Majesty's grandfather. These were some of the many artifices used to reconcile the people to the great change which was made in the persons who composed the Ministry, and the still greater which was made and avowed in its constitution. As to individuals…
He concedes government requires tradeoffs but argues prudence should seek stability and adequate content rather than perfect harmony, insisting disorder harms everyone and magnates the nation’s crisis.
He will find a sure resource in the real weight and influence of the Crown, when it is not suffered to become an instrument in the hands of a faction. I will not pretend to say that there is nothing at all in this mode of reasoning, because I will not assert that there is no difficulty in the art of government. Undoubtedly the very best Administration must encounter a great deal of opposition, and the very worst wi…
He claims personal representation would harm the Constitution by forcing reliance on expediency rather than proven experience, and he sets his standard for reform in what has been found expedient or inexpedient by long performance.
the true touchstone of all theories which regard man and the affairs of men: Does it suit his nature in general?--does it suit his nature as modified by his habits? The more frequently this affair is discussed, the stronger the case appears to the sense and the feelings of mankind. I have no more doubt than I entertain of my existence, that this very thing, which is stated as a horrible thing, is the means of the p…
Marx criticizes “Critical-Utopian Socialism and Communism” for rejecting political and revolutionary action and instead relying on peaceful propaganda, small experiments, and appeals to bourgeois feelings and purses.
Bourgeois Socialism attains adequate expression, when, and only when, it becomes a mere figure of speech. Free trade: for the benefit of the working class. Protective duties: for the benefit of the working class. Prison Reform: for the benefit of the working class. This is the last word and the only seriously meant word of bourgeois Socialism. It is summed up in the phrase: the bourgeois is a bourgeois—for the bene…
The narrative praises Cosmo’s prudence and modesty despite regal magnificence, listing marriage alliances, governance skills, relationships, his famous remarks, his charitable works, and concludes with his broad political influence and election-like durability in power for thirty-one years.
in his conversation, his servants, his traveling, his mode of living, and the relationships he formed, the modest demeanor of the citizen was always evident; for he was aware that a constant exhibition of pomp brings more envy upon its possessor than greater realities borne without ostentation. Thus in selecting consorts for his sons, he did not seek the alliance of princes, but for Giovanni chose Corneglia degli All…
Nestor explains to Patroclus (and by implication to Achilles) that many Achaeans are wounded including Diomed, Ulysses, Agamemnon, and himself, recounting his earlier cattle-raiding war story in Elis and arguing Achilles refuses to care.
of his people. I must go back and tell Achilles. You, sir, know what a terrible man he is, and how ready to blame even where no blame should lie.” And Nestor answered, “Why should Achilles care to know how many of the Achaeans may be wounded? He recks not of the dismay that reigns in our host; our most valiant chieftains lie disabled, brave Diomed, son of Tydeus, is wounded; so are Ulysses and …
Locke argues that wrong judgments also arise about actions’ consequences—believing more evil doesn’t follow than truly does, or assuming uncertain outcomes can be avoided—often due to ignorance or inadvertence and hasty calculation.
1. When we judge that so much evil does not really depend on them as in truth there does. 2. When we judge that, though the consequence be of that moment, yet it is not of that certainty, but that it may otherwise fall out, or else by some means be avoided; as by industry, address, change, repentance, &c. That these are wrong ways of judging, were easy to show in every particular, if I would examine them at large s…