Category: The Ancients

Certain civic necessitiesCertain civic necessities

“Without wealth and freedom a state cannot be managed at all, and without justice and military virtue it cannot be managed well.” – Aristotle, Politics, Book III (trans. Apostle and Gerson)

Teach your children wellTeach your children well

“The nurture and pursuits of the young should be regulated by laws, for when they become habitual they are not painful. Getting the right nurture and care while young, however, is perhaps not sufficient; but since young men should pursue and be habituated to these also when they have become adults, laws would be needed for these too, and, in general, laws would be needed for man’s entire life, for most people obey necessity rather than argument, and penalties rather than what is noble. In view of this, some think that legislators (a) should urge men to pursue virtue and should exhort them to act for the sake of what is noble, expecting those who are well on their way in their habits of acting well to follow their advice, (b) should impose punishments and penalties on those who disobey and are of inferior nature, and (c) should banish permanently those who are incurable; for they think that a man who is good and lives with a view to what is noble will obey reason, while a bad man who desires pleasures should be punished by pain like a beast of burden. And this is the reason they also say that the pains inflicted should be those which are most contrary to the pleasures these men love. So if, as already noted, the man who is to be good should be well nurtured and acquire the proper habits so that he may live in good pursuits and neither willingly nor unwillingly do what is bad, these would be attained by those who live according to intellect and an order which is right and has effective strength.” – Aristotle, Nicomachean Ethics, Book X (trans. Apostle and Gerson)

They are few and evil and we allow them to be oursThey are few and evil and we allow them to be ours

“Aristocracy passes over into oligarchy by the badness of the rulers, who distribute the goods of the state in violation of merit, taking most or all of the goods for themselves, and paying attention to wealth most of all. Accordingly, these rulers are few and evil, instead of being the most equitable.” – Aristotle, Nicomachean Ethics, Book VIII (trans. Apostle and Gerson)

Friending is virtual, befriending is realFriending is virtual, befriending is real

“Friendship is a virtue or something with virtue, and, besides, it is most necessary to life; for no one would choose to live without friends, though he were to have all the other goods. Also those who possess wealth or have acquired authority or power are thought to need friends most of all; for of what benefit is the possession of such goods without the opportunity of beneficence, which is most exercised towards friends and most praised when so exercised, or how can such goods be guarded and be preserved without friends? For the greater these goods, the more insecure they are.  In poverty and other misfortunes, too, we regard our friends as our only refuge. Friends help the young in guarding them from error, and they help the old who, because of their weakness, need attention or additional support for their actions, and they help those in the prime of life to do noble actions.” – Aristotle, Nicomachean Ethics, Book VIII (trans. Apostle and Gerson)

What justice is, in case anyone’s forgottenWhat justice is, in case anyone’s forgotten

“Justice is a disposition in virtue of which the just man is said to be disposed by intention to do what is just and to make a distribution, either between himself and another or between others, not so as to get more of what is choiceworthy for himself and to give less of it to another, nor to take less of what is harmful and to give more of it to another (and similarly if the distribution is between others), but in such a way that the parties receive what is proportionally equal. As for injustice, which is the contrary of justice, it is of what is unjust; and this, which is in violation of what is proportional, is an excess or deficiency of what is beneficial or harmful, respectively.” – Aristotle, Nicomachean Ethics, Book V (trans. Apostle and Gerson)

Train ’emTrain ’em

“Of things which come to us by nature, we first bring along the powers and later exhibit the corresponding activities. This indeed is clear in the case of sensations; for it is not by seeing often or hearing often that we acquired the corresponding power of sensation, but conversely: we used the power after we possessed it, we did not come to possess it after using it. 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. This is confirmed also by what happens in states. For it is by making citizens acquire certain habits that legislators make them good, and this is what every legislator wishes, but legislators who do not do this well are making a mistake; and good government differs from bad government in this respect.” – Aristotle, Nicomachean Ethics, Book II (trans. Apostle and Gerson)

The hard and the soft of itThe hard and the soft of it

“The investigation of truth is in one sense difficult, in another easy. A sign of this is the fact that neither can one attain it adequately, nor do all fail, but each says something about the nature of things; and while each of us contributes nothing or little to the truth, a considerable amount of it results from all our contributions. Thus, if the truth seems to be like the door in the proverb ‘Who would miss it?’, in this sense it would be easy; but to have some of the whole truth and not be able to attain the part we are aiming at, this indicates that it is difficult. Perhaps the cause of this difficulty, which may exist in two ways, is in us and not in the facts. For as the eyes of the bat are to the light of day, so is the intellect of our soul to the objects which in their nature are most evident of all.” – Aristotle, Metaphysics, Book II (trans. Apostle and Gerson)

It does seem to exist when one is lateIt does seem to exist when one is late

“That time is either altogether nonexistent, or that it exists but hardly or obscurely, might be suspected from the following: One part of it has come to be but no longer exists; the other part will be but does not yet exist; and it is of these two parts that infinite time, or any time one might take, is composed.  But it is thought that what is composed of nonbeings cannot participate in substance.  In addition, if any thing with parts is to exist, then, when it exists, all or some of its parts must exist.  But, although time is divisible, some parts of it have been and others will be, and no part of it exists.  And as for a moment, it is no part of time, for a part measures the whole, and the whole must be composed of the parts, but it is thought that time is not composed of moments.” – Aristotle, Physics, Book IV (trans. Apostle and Gerson)

Getting things in the proper orderGetting things in the proper order

“Nothing can be more true than scientific knowledge except intuition.” – Aristotle, Posterior Analytics, Book II (trans. Apostle and Gerson)

A paraphraseA paraphrase

The sins of the fathers are visited upon the children, even unto the third and fourth generations. (Exodus 34:7)

Our freedom is in our ignoranceOur freedom is in our ignorance

“It behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate?  No one can leave the  way marked out for him by Providence.  Existence and non-existence, pleasure and pain all have Time for their root.  Time createth all things and Time destroyeth all creatures.  It is Time that burneth creatures and it is Time that extinguisheth the fire.  All states, the good and the evil, in the three worlds, are caused by Time.  Time cutteth short all things and createth them anew.  Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome.  Time passeth over all things without being retarded.  Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.” — Krishna-Dwaipayana Vyasa, The Mahabharata: Adi Parva (trans. Roy)

Nice blendNice blend

“There are in all nine virtues, and when we say that a man possesses these virtues it is as much as to say that he begins to do such and such things. They are liberality combined with dignity, mildness combined with firmness, bluntness combined with respect, aptness for government combined with caution, docility combined with boldness, straightforwardness combined with gentleness, easy negligence combined with discrimination, resolution combined with sincerity, and courage combined with justice. If these are apparent, and that continuously, how fortunate it will be.” — Sima Qian, Records of the Grand Historian (trans. Allen)

Up to and including summary executionUp to and including summary execution

“Above all, in every state it is necessary, both by the laws and every other method possible, to prevent those who are employed by the public from being venal.” — Aristotle, A Treatise on Government (trans. Ellis)

A maxim we’ve been minimizingA maxim we’ve been minimizing

“It is a general maxim in democracies, oligarchies, monarchies, and indeed in all governments, not to let any one acquire a rank far superior to the rest of the community, but rather to endeavour to confer moderate honours for a continuance than great ones for a short time; for these latter spoil men, for it is not every one who can bear prosperity: but if this rule is not observed, let not those honours which were conferred all at once be all at once taken away, but rather by degrees.  But, above all things, let this regulation be made by the law, that no one shall have too much power, either by means of his fortune or friends.” — Aristotle, A Treatise on Government (trans. Ellis)

Snowden & Manning, LTD.Snowden & Manning, LTD.

“Governments are sometimes preserved not only by having the means of their corruption at a great distance, but also by its being very near them; for those who are alarmed at some impending evil keep a stricter hand over the state; for which reason it is necessary for those who have the guardianship of the constitution to be able to awaken the fears of the people, that they may preserve it, and not like a night-guard to be remiss in protecting the state, but to make the distant danger appear at hand.” — Aristotle, A Treatise on Government (trans. Ellis)

No jaywalking, nowNo jaywalking, now

“In well-tempered governments it requires as much care as anything whatsoever, that nothing be done contrary to law: and this ought chiefly to be attended to in matters of small consequence; for an illegality that approaches insensibly, approaches secretly.” — Aristotle, A Treatise on Government (trans. Ellis)

So whadderya gonna do about it?So whadderya gonna do about it?

“Those who would establish aristocratical governments are mistaken not only in giving too much power to the rich, but also in deceiving the common people; for at last, instead of an imaginary good, they must feel a real evil, for the encroachments of the rich are more destructive to the state than those of the poor.” — Aristotle, A Treatise on Government (trans. Ellis)

Eat your carrots or you’ll be hit with this stickEat your carrots or you’ll be hit with this stick

“This must be noted, that it is the nature of such things to be spoiled by defect and excess; as we see in the case of health and strength (since for the illustration of things which cannot be seen we must use those that can), for excessive training impairs the strength as well as deficient: meat and drink, in like manner, in too great or too small quantities, impair the health: while in due proportion they cause, increase, and preserve it.

“Thus it is therefore with the habits of perfected Self-Mastery and Courage and the rest of the Virtues: for the man who flies from and fears all things, and never stands up against anything, comes to be a coward; and he who fears nothing, but goes at everything, comes to be rash. In like manner too, he that tastes of every pleasure and abstains from none comes to lose all self-control; while he who avoids all, as do the dull and clownish, comes as it were to lose his faculties of perception: that is to say, the habits of perfected Self-Mastery and Courage are spoiled by the excess and defect, but by the mean state are preserved.

“Furthermore, not only do the origination, growth, and marring of the habits come from and by the same circumstances, but also the acts of working after the habits are formed will be exercised on the same: for so it is also with those other things which are more directly matters of sight, strength for instance: for this comes by taking plenty of food and doing plenty of work, and the man who has attained strength is best able to do these: and so it is with the Virtues, for not only do we by abstaining from pleasures come to be perfected in Self-Mastery, but when we have come to be so we can best abstain from them: similarly too with Courage: for it is by accustoming ourselves to despise objects of fear and stand up against them that we come to be brave; and after we have come to be so we shall be best able to stand up against such objects.

“And for a test of the formation of the habits we must take the pleasure or pain which succeeds the acts; for he is perfected in Self-Mastery who not only abstains from the bodily pleasures but is glad to do so;  whereas he who abstains but is sorry to do it has not Self-Mastery: he again is brave who stands up against danger, either with positive pleasure or at least without any pain; whereas he who does it with pain is not brave.

“For Moral Virtue has for its object-matter pleasures and pains, because by reason of pleasure we do what is bad, and by reason of pain decline doing what is right (for which cause, as Plato observes, men should have been trained straight from their childhood to receive pleasure and pain from proper objects, for this is the right education).” — Aristotle, The Ethics (ed. Smith)

Work your virtuous muscleWork your virtuous muscle

“In whatever cases we get things by nature, we get the faculties first and perform the acts of working afterwards; an illustration of which is afforded by the case of our bodily senses, for it was not from having often seen or heard that we got these senses, but just the reverse: we had them and so exercised them, but did not have them because we had exercised them. 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.

“And to the truth of this testimony is borne by what takes place in communities: because the law-givers make the individual members good men by habituation, and this is the intention certainly of every law-giver, and all who do not effect it well fail of their intent; and herein consists the difference between a good Constitution and a bad.

“Again, every Virtue is either produced or destroyed from and by the very same circumstances: art too in like manner; I mean it is by playing the harp that both the good and the bad harp-players are formed: and similarly builders and all the rest; by building well men will become good builders; by doing it badly bad ones: in fact, if this had not been so, there would have been no need of instructors, but all men would have been at once good or bad in their several arts without them.

“So too then is it with the Virtues: for by acting in the various relations in which we are thrown with our fellow men, we come to be, some just, some unjust: and by acting in dangerous positions and being habituated to feel fear or confidence, we come to be, some brave, others cowards.

“Similarly is it also with respect to the occasions of lust and anger: for some men come to be perfected in selfmastery and mild, others destitute of all self-control and passionate; the one class by behaving in one way under them, the other by behaving in another. Or, in one word, the habits are produced from the acts of working like to them: and so what we have to do is to give a certain character to these particular acts, because the habits formed correspond to the differences of these.

“So then, whether we are accustomed this way or that straight from childhood, makes not a small but an important difference, or rather I would say it makes all the difference.” – Aristotle, The Ethics (ed. Smith)

Then as everThen as ever

“An instant realization sees endless time.
Endless time is as one moment.
When one comprehends the endless moment
He realizes the person who is seeing it.”

— Mumon, The Gateless Gate (trans. Senzaki and Reps)

Within and beyondWithin and beyond

“When you do not think good and when you do not think not-good,what is your true self?  You cannot describe it, you cannot picture it, you cannot admire it, you cannot sense it.  It is your true self, it has nowhere to hide.  When the world is destroyed, it will not be destroyed.” — Mumon, The Gateless Gate (trans. Senzaki and Reps)

Where’s the market for that?Where’s the market for that?

“Neither goodness nor generosity nor courtesy can exist, any more than friendship can, if they are not sought of and for themselves, but are cultivated only for the sake of sensual pleasure or personal advantage.” – Marcus Tullius Cicero, De Officiis (trans. Miller)

The limits of happily-ever-afterThe limits of happily-ever-after

“Even if those generations of men to come should care to hand down, in succession from father to son, the glory of each one of us; yet, still, owing to the deluges and conflagrations of the earth, which must happen periodically, we cannot acquire a lasting, much less an eternal renown. What does it matter that mention should be made of you by those who shall be born hereafter, when there was none among those who were born before you?” – Marcus Tullius Cicero, “The Dream of Scipio” (trans. Pearman)

Now you see it, now youNow you see it, now you

“Away, then, with sharp practice and trickery, which desires, of course, to pass for wisdom, but is far from it and totally unlike it. For the function of wisdom is to discriminate between good and evil; whereas, inasmuch as all things morally wrong are evil, trickery prefers the evil to the good.” – Marcus Tullius Cicero, De Officiis (trans. Miller)

Put down that waterboard!Put down that waterboard!

“Let it be set down as an established principle, then, that what is morally wrong can never be expedient — not even when one secures by means of it that which one thinks expedient; for the mere act of thinking a course expedient, when it is morally wrong, is demoralizing.” – Marcus Tullius Cicero, De Officiis (trans. Miller)

We could call it FacebookWe could call it Facebook

“Supposing that we were bound to everything that our friends desired, such relations would have to be accounted not friendships but conspiracies.” – Marcus Tullius Cicero, De Officiis (trans. Miller)

ProbablyProbably

“If nobody were to know or even to suspect the truth, when you do anything to gain riches or power or sovereignty or sensual gratification — if your act should be hidden for ever from the knowledge of gods and men, would you do it?” – Marcus Tullius Cicero, De Officiis (trans. Miller)

Politics as usualPolitics as usual

“It is the error of men who are not strictly upright to seize upon something that seems to be expedient and straightway to dissociate that from the question of moral right. To this error the assassin’s dagger, the poisoned cup, the forged wills owe their origin; this gives rise to theft, embezzlement of public funds, exploitation and plundering of provincials and citizens; this engenders also the lust for excessive wealth, for despotic power, and finally for making oneself king even in the midst of a free people.” – Marcus Tullius Cicero, De Officiis (trans. Miller)

Even the little ones are juicyEven the little ones are juicy

“Among evils one ought not only to choose the least, but also to extract even from these any element of good that they may contain.” – Marcus Tullius Cicero, De Officiis (trans. Miller)

When in Rome…When in Rome…

“As for property, it is a duty to make money, but only by honourable means; it is a duty also to save it and increase it by care and thrift.” – Marcus Tullius Cicero, De Officiis (trans. Miller)