Quotes from Cesare Beccaria

Philosophers see no harm in the Jesuits other than in their effect on humanity and the sciences. The vulgar and especially the prejudiced only hate them from an envy and jealousy born out of conspiracy and intrigue at an organisation which overshadows them.

Happy are those few nations that have not waited till the slow succession of human vicissitudes should, from the extremity of evil, produce a transition to good; but by prudent laws have facilitated the progress from one to the other!

Happy is the nation without a history.

I myself owe everything to French books. They developed in my soul the sentiments of humanity which had been stifled by eight years of fanatical and servile education.

Unless some other factor is operative, in large, weak and underpopulated states, the luxury of ostentation prevails over that of comfort; but in countries which are more populous than extensive, the luxury of comfort always diminishes ostentation.

In every human society, there is an effort continually tending to confer on one part the height of power and happiness, and to reduce the other to the extreme of weakness and misery. The intent of good laws is to oppose this effort and to diffuse their influence universally and equally.

The laws receive their force and authority from an oath of fidelity, either tacit or expressed, which living subjects have sworn to their sovereign, in order to restrain the intestine fermentation of the private interest of individuals.

No man can be judged a criminal until he is found guilty; nor can society take from him the public protection until it has been proved that he has violated the conditions on which it was granted. What right, then, but that of power, can authorize the punishment of a citizen so long as there remains any doubt of his guilt?

The laws only can determine the punishment of crimes, and the authority of making penal laws can only reside with the legislator, who represents the whole society united by the social compact.

It is the task of theologians to establish the limits of justice and injustice regarding the intrinsic goodness or wickedness of an act; it is the task of the observer of public life to establish the relationships of political justice and injustice, that is, of what is useful or harmful to society.

No man ever freely surrendered a portion of his own liberty for the sake of the public good; such a chimera appears only in fiction. If it were possible, we would each prefer that the pacts binding others did not bind us; every man sees himself as the centre of all the world's affairs.

For every criminal case, the judge must construct a perfect syllogism: the major premise must be the general law; the minor premise, whether or not the action in question is in compliance with the law; and the conclusion, acquittal or punishment.

To the extent that human spirits are made gentle by the social state, sensibility increases; as it increases, the severity of punishment must diminish if one wishes to maintain a constant relation between object and feeling.

Men's most superficial feelings lead them to prefer cruel laws. Nevertheless, when they are subjected to them themselves, it is in each man's interest that they be moderate, because the fear of being injured is greater than the desire to injure.

Easy, simple and great laws, which await nothing but a sign from the lawgiver to spread prosperity and vigour throughout the nation, laws which would earn him immortal hymns of gratitude down the generations, are those which are least considered or least wanted.

If we open our history books, we shall see that the laws, for all that they are or should be contracts amongst free men, have rarely been anything but the tools of the passions of a few men or the offspring of a fleeting and haphazard necessity.

Nothing could be more dangerous than following the popular maxim whereby it is the spirit of the law that must be consulted. This is an embankment that, once broken, gives way to a torrent of opinions.

The lawgiver ought to be gentle, lenient and humane. The lawgiver ought to be a skilled architect who raises his building on the foundation of self-love, and the interest of all ought to be the product of the interests of each.

The greatest happiness of the greatest number.

The punishment of death is the war of a nation against a citizen whose destruction it judges to be necessary or useful.

The moral and political principles that govern men are derived from three sources: revelation, natural law, and the artificial conventions of society. With regard to its main purpose, there is no comparison between the first and the others; but all three are alike in that they all lead towards happiness in this mortal life.

For a punishment to be just it should consist of only such gradations of intensity as suffice to deter men from committing crimes.

The laws that forbid the carrying of arms... serve rather to encourage than to prevent homicides, for an unarmed man may be attacked with greater confidence than an armed man.

False is the idea of utility that sacrifices a thousand real advantages for one imaginary or trifling inconvenience; that would take fire from men because it burns, and water because one may drown in it; that has no remedy for evils except destruction.