Cicero On Duties Quotes

Non nobis solum nati sumus. (Not for ourselves alone are we born.)

Law applied to its extreme is the greatest injustice

Why should we place Christ at the top and summit of the human race? Was he kinder, more forgiving, more self-sacrificing than Buddha? Was he wiser, did he meet death with more perfect calmness, than Socrates? Was he more patient, more charitable, than Epictetus? Was he a greater philosopher, a deeper thinker, than Epicurus? In what respect was he the superior of Zoroaster? Was he gentler than Lao-tsze, more universal than Confucius? Were his ideas of human rights and duties superior to those of Zeno? Did he express grander truths than Cicero? Was his mind subtler than Spinoza’s? Was his brain equal to Kepler’s or Newton’s? Was he grander in death – a sublimer martyr than Bruno? Was he in intelligence, in the force and beauty of expression, in breadth and scope of thought, in wealth of illustration, in aptness of comparison, in knowledge of the human brain and heart, of all passions, hopes and fears, the equal of Shakespeare, the greatest of the human race?

Meek young men grow up in libraries believing it their duty to accept the views which Cicero, which Locke, which Bacon have given, forgetful that Cicero, Locke and Bacon were only young men in libraries when they wrote those books.

True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrongdoing by its prohibitions.

No power on earth, if it labours beneath the burden of fear, can possibly be strong enough to survive.

Freedom will bite back more fiercely when suspended than when she remains undisturbed.

There are no snares more dangerous than those which lurk under the guise of duty or the name of relationship.

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.

In all matters, before beginning, a diligent preparation should be made.

There is no doubt that a person who is called generous and open-handed has duty in mind, not gain. So likewise justice looks for no prize and no price; it is sought for itself, and is at once the cause and meaning of all the virtues.

Il y a encore de certains devoirs à remplir envers même de qui nous avons reçu une injure; car la vengeance et la punition ont aussi leurs bornes. Je ne sais même si repentir de celui qui a fait l'injure ne suffirait pas et pour l'empêcher d'en faire une semblable à l'avenir et pour retenir les autres dans le devoir.

Of this last kind of comparisons is that quoted from the elder Cato, who, when asked what was the most profitable thing to be done on an estate, replied, “To feed cattle well.” “What second best?” “To feed cattle moderately well.” “What third best?” “To feed cattle, though but poorly.” “What fourth best?” “To plough the land.” And when he who had made these inquiries asked, “What is to be said of making profit by usury?” Cato replied, “What is to be said of making profit by murder?

a distinction has gradually sprung up between what is expedient and what is right. But the implication that something can be right without being expedient, or expedient without being right, is the most pernicious error that could possibly be introduced into human life.

Optime autem societas hominum conjunctioque servabitur, si, ut quisque erit conjunctissimus, ita in eum benignitatis plurimum conferetur. (...) Homo, qui erranti comiter monstrat viam, Quasi lumen de suo lumine accendat, facit Nihilo minus ipsi lucet, cum illi accenderit.

It is the function of justice not to do wrong to one's fellow-men; of considerateness , not to wound their feelings; and in this the essence of propriety is best seen.

But worst of all is the third limitation, which is that 'whatever value a man places upon himself, the same value should be placed upon him by his friends.' For often in some men either the spirit is too dejected, or the hope of bettering their fortune is too faint. Therefore, it is not the province of a friend, in such a case, to have the same estimate of another that the other has of himself, but rather it is his duty to strive with all his might to arouse his friend's prostrate soul and lead it to a livelier hope and into a better train of thought.

We may, I think, give the name of perfect duty to the absolute right, which the Greeks term κατόρθωμα;1 while contingent duty is what they call καθη̂κον.2 According to their definitions, what is right in itself is perfect duty; that for the doing of which a satisfactory reason can be given is a contingent

It is difficult to know what to make of the Good Goddess affair. AS far as one can tell, there were no political overtones. But a house crowded with visitors was hardly a convenient rendezvous point for clandestine lovers. Probably all that Clodius had in mind was a dare. It was exactly the kind of practical joke that would amuse Rome’s fashionable younger generation. These young men and women had plenty of money and were socially and sexually liberated. They turned their backs on the severe tradition of public duty. No longer defining themselves exclusively in terms of community—family, gens, patrician or noble status—and rebelling against authority, they lived for the moment.

The first sentence of Ralph Waldo Emerson’s that reached me still jolts me every time I run into it. “Meek young men,” he wrote in “The American Scholar,” “grow up in libraries believing it their duty to accept the views which Cicero, which Locke, which Bacon have given, forgetful that Cicero, Locke, and Bacon were only young men in libraries when they wrote those books…

sed inter hominem et beluam ho maxime interest, quod haec tantum, quantum sensu movetur, ad id solum, quod adest quodque prasens est, se accommodat paulum admodum sentiens praeteritum aut futurum; homo autem, quod rationis est particeps, per quam consequentia cernit, causas rerum videt earumque praegressus et quasi antecessiones non ignorat, similitudines comparat rebusque praesentibus adjungit atque annectit futuras, facile totius vitae cursum videt ad eamque degendam praeparat res necessarias.

This great precept is often cited in Plato: “Do thy job and know thyself.” Each of its two parts generally includes our whole duty, and likewise includes its fellow. He who would do his job would see that his first lesson is to know what he is and what is proper for him. And he who knows himself no longer takes extraneous business for his own; he loves and cultivates himself before anything else; he refuses superfluous occupations and useless thoughts and projects. As folly, though it has gotten what it wanted, yet never thinks it has obtained enough; so wisdom is always content with the present and never displeased with itself [Cicero]. Epicurus dispenses his sage from foresight and concern for the future.

To celebrate his victories Pompey summoned a meeting of the Senate to vote his father-in-law a further twenty days of public supplication, whereupon a scene ensued that I have never forgotten. One after another the senators rose to praise Caesar, Cicero dutifully among them, until at last there was no one left for Pompey to call except Cato. “Gentlemen,” said Cato, “yet again you have all taken leave of your senses. By Caesar’s own account he has slaughtered four hundred thousand men, women and children—people with whom we had no quarrel, with whom we were not at war, in a campaign not authorised by a vote either of this Senate or of the Roman people. I wish to lay two counter-proposals for you to consider: first, that far from holding celebrations, we should sacrifice to the gods that they do not turn their wrath for Caesar’s folly and madness upon Rome and the army; and second, that Caesar, having shown himself a war criminal, should be handed over to the tribes of Germany for them to determine his fate.” The shouts of rage that greeted this speech were like howls of pain: “Traitor!” “Gaul-lover!” “German!” Several senators jumped up and started shoving Cato this way and that, causing him to stumble backwards. But he was a strong and wiry man. He regained his balance and stood his ground, glaring at them like an eagle. A motion was proposed that he be taken directly by the lictors to the Carcer and imprisoned until such time as he apologised. Pompey, however, was too shrewd to permit his martyrdom. “Cato by his words has done himself more harm than any punishment we can inflict,” he declared. “Let him go free. It does not matter. He will stand forever condemned in the eyes of the Roman people for such treacherous sentiments.” I too felt that Cato had done himself great damage

The traditional Roman wedding was a splendid affair designed to dramatize the bride’s transfer from the protection of her father’s household gods to those of her husband. Originally, this literally meant that she passed from the authority of her father to her husband, but at the end of the Republic women achieved a greater degree of independence, and the bride remained formally in the care of a guardian from her blood family. In the event of financial and other disagreements, this meant that her interests were more easily protected. Divorce was easy, frequent and often consensual, although husbands were obliged to repay their wives’ dowries. The bride was dressed at home in a white tunic, gathered by a special belt which her husband would later have to untie. Over this she wore a flame-colored veil. Her hair was carefully dressed with pads of artificial hair into six tufts and held together by ribbons. The groom went to her father’s house and, taking her right hand in his, confirmed his vow of fidelity. An animal (usually a ewe or a pig) was sacrificed in the atrium or a nearby shrine and an Augur was appointed to examine the entrails and declare the auspices favorable. The couple exchanged vows after this and the marriage was complete. A wedding banquet, attended by the two families, concluded with a ritual attempt to drag the bride from her mother’s arms in a pretended abduction. A procession was then formed which led the bride to her husband’s house, holding the symbols of housewifely duty, a spindle and distaff. She took the hand of a child whose parents were living, while another child, waving a hawthorn torch, walked in front to clear the way. All those in the procession laughed and made obscene jokes at the happy couple’s expense. When the bride arrived at her new home, she smeared the front door with oil and lard and decorated it with strands of wool. Her husband, who had already arrived, was waiting inside and asked for her praenomen or first name. Because Roman women did not have one and were called only by their family name, she replied in a set phrase: “Wherever you are Caius, I will be Caia.” She was then lifted over the threshold. The husband undid the girdle of his wife’s tunic, at which point the guests discreetly withdrew. On the following morning she dressed in the traditional costume of married women and made a sacrifice to her new household gods. By the late Republic this complicated ritual had lost its appeal for sophisticated Romans and could be replaced by a much simpler ceremony, much as today many people marry in a registry office. The man asked the woman if she wished to become the mistress of a household (materfamilias), to which she answered yes. In turn, she asked him if he wished to become paterfamilias, and on his saying he did the couple became husband and wife.

  "Sound, sound the clarion, fill the fife!   To all the sensual world proclaim,   One crowded hour of glorious life   Is worth an age without a name". Do not then (concludes the Stoic) take good words in your mouth, and prate before applauding citizens of honour, duty, and so forth, while you make your private lives a mere selfish calculation of expediency. We were surely born for nobler ends than this, and none who is worthy the name of a man would subscribe to doctrines which destroy all honour and all chivalry. The heroes of old time won their immortality not by weighing pleasures and pains in the balance, but by being prodigal of their lives, doing and enduring all things for the sake of their fellow-men.

Kant’s conception of dignity is indebted to Cicero and the Roman conception of dignitas, according to which dignity is an elevated position or rank. The Roman dignitas is a complicated notion that has further connotations, e.g. worthiness, duties and privileges. Many of these are reflected in present-day usage, as when one speaks of a ‘dignitary’ or behaving with dignity. However, the additional connotations are not essential to dignitas.

A poet, philosopher, rhetorician, and humorist, Cicero was also one of Rome's great orators. Cicero viewed public service to be a Roman citizen’s highest duty. He defended those unjustly accused by dictatorial leaders and brought down corrupt governments.

like that. Many of the mighty cities of North Africa like El Djem in what is now Tunisia were left to decay in peace. Even today they have massive ruins. El Djem has its vast Roman amphitheatre. Orange, in southern France, has a Roman theatre and an aqueduct. Athens has a vast Roman temple of Zeus and a library built by the emperor Hadrian (AD 117–138), who passed this way on his travels (see Chapter 17). Baalbek in the Lebanon has two colossal temples, and one of them – the temple of Bacchus – is still practically intact. Rome itself remained home to some of the most enormous ruins: The Colosseum, the city’s biggest amphitheatre, is still largely in one piece (see Chapter 8); the ruins of the imperial palaces still cluster across the Palatine Hill, and the baths of Caracalla look like a giant’s cave complex. The Aurelian walls of Rome, built in the 270s (see Chapter 19 for information on the emperor Aurelian), still surround most of Rome. The survival of Roman books Roman writers were all hugely influential in different ways, but it’s thanks to the survival of their texts that we know what we do about the Roman world. Consider these examples: Cicero (Marcus Tullius Cicero) (106–43 BC): Cicero was a great orator, lawyer, and statesman. Well aware of his importance, he published his speeches, treatises on government (De Re Publica), duty (De Officiis), the nature of gods (De Deorum Natura), and also a vast collection of his private correspondence. A great deal survives and he had a huge influence on thought and literature in early modern times. Caesar (Gaius Julius Caesar) (100–44 BC): Caesar wrote his own account of his war in Gaul (Bellum Gallicum), and also part of his civil war with Pompey (Bellum Civile). The texts are famous for sounding objective (though they aren’t at all), and for their spare, terse style, but are exceptional historical resources for the time. To find out more about Julius Caesar, go to Chapter 14. Catullus