Quotes About Justice

Hope," he says, "cherishes the soul of him who lives in justice and holiness, and is the nurse of his age and the companion of his journey;—hope which is mightiest to sway the restless soul of man.

because he is just; moreover he is hated by his friends and acquaintance for refusing to serve them in unlawful ways.

La mayor perfección en la injusticia es parecer justo sin serlo." (Platón, República)

And now, Athenians, I am not going to argue for my own sake, as you may think, but for yours, that you may not sin against the God by condemning me, who am his gift to you.

Now in the days of Cronos there existed a law respecting the destiny of man, which has always been, and still continues to be in Heaven,—that he who has lived all his life in justice and holiness shall go, when he is dead, to the Islands of the Blessed, and dwell there in perfect happiness out of the reach of evil; but that he who has lived unjustly and impiously shall go to the house of vengeance and punishment, which is called Tartarus.

Nothing will injure me, not Meletus nor yet Anytus—they cannot, for a bad man is not permitted to injure a better than himself.

POLUS: What! and does all happiness consist in this? SOCRATES: Yes, indeed, Polus, that is my doctrine; the men and women who are gentle and good are also happy, as I maintain, and the unjust and evil are miserable.

SOCRATES: On the other hand, if the unjust be not punished, then, according to you, he will be happy? POLUS: Yes. SOCRATES: But in my opinion, Polus, the unjust or doer of unjust actions is miserable in any case,—more miserable, however, if he be not punished and does not meet with retribution, and less miserable if he be punished and meets with retribution at the hands of gods and men. POLUS: You are maintaining a strange doctrine, Socrates.

Y así, Trasímaco --- dije yo-, nadie que tiene gobierno, en cuanto es gobernante, examina ni ordena lo conveniente para sí mismo, sino lo conveniente para el gobernado y sujeto a su arte, y dice cuanto dice y hace todo cuanto hace mirando a éste y a su conveniencia y ventaja.

Cuando se trata de los negocios que corresponden puramente a la política, como la política versa siempre sobre la justicia y la templanza, entonces escuchan a todo el mundo y con razón, porque todos están obligados a tener estas virtudes, pues que de otra manera no hay sociedad.

Los hombres todos están persuadidos de que la virtud puede ser adquirida. Porque nadie castiga a un hombre malo sólo por ha sido malo, a no ser que se trate de alguna bestia feroz que castigue para saciar su crueldad. Pero el que castiga con razón, castiga, no por las faltas pasadas, porque ya no es posible que lo que ya ha sucedido deje de suceder, sino por las faltas que puedan sobrevenir, para que el culpable no reincida y sirva de ejemplo a los demás su castigo.

Rehúsa nadie enseñar a los demás lo que es justo? ¿Se guarda el secreto de esta ciencia, como se practica con todas las demás? No, sin duda; y la razón es porque la virtud y la justicia de cada particular son útiles a toda la sociedad. He aquí por qué todo el mundo se siente inclinado a enseñar a los demás todo lo relativo a las leyes y a la justicia.

SOCRATES: First, then, let us consider whether the doing of injustice exceeds the suffering in the consequent pain: Do the injurers suffer more than the injured? POLUS: No, Socrates; certainly not.

The right is nothing more than what benefits the powerful.

Wherefore, O judges, be of good cheer about death, and know of a certainty, that no evil can happen to a good man, either in life or after death.

After a while the desire of self-preservation gathered them into cities; but when they were gathered together, having no art of government, they evil intreated one another, and were again in process of dispersion and destruction. Zeus feared that the entire race would be exterminated, and so he sent Hermes to them, bearing reverence and justice to be the ordering principles of cities and the bonds of friendship and conciliation.

Shall this be the manner in which I am to distribute justice and reverence among men, or shall I give them to all?' 'To all,' said Zeus; 'I should like them all to have a share; for cities cannot exist, if a few only share in the virtues, as in the arts. And further, make a law by my order, that he who has no part in reverence and justice shall be put to death, for he is a plague of the state.

Anyone who's really fighting for justice must live a private life as a citizen and not as a public figure if he's going to survive even a short time.

But he who desires to inflict rational punishment does not retaliate for a past wrong which cannot be undone; he has regard to the future, and is desirous that the man who is punished, and he who sees him punished, may be deterred from doing wrong again. He punishes for the sake of prevention, thereby clearly implying that virtue is capable of being taught.

Bir insan tanr?lar?n varl???na hiç inanmasa da, eÄŸer ayn? zamanda dürüst bir mizac? varsa, böyle kiÅŸiler insanlardaki kötülükten nefret eder; yanl??l?klara kar?? olan nefretleri, onlar? yanl?? iÅŸler yapmaktan uzaklaÅŸt?r?r; haks?zl?ktan kaç?n?rlar ve namuslu yaÅŸarlar

We have the worst laws.

for a country is considered the more civilized the more the wisdom and efficiency of its laws hinder a weak man from becoming too weak or a powerful one too powerful.

It was the shame we knew so well, the shame that drowned us after the selections, and every time we had to watch, or submit to, some outrage: the shame that the Germans did not know, that the just man experiences at another man's crime; the feeling of guilt that such a crime should exist, that it should have been introduced irrevocably into the world of things that exist, and that his will for good should have proved too weak or null, and should not have availed in defense.

It is the duty of righteous men to make war on all undeserved privilege, but one must not forget that this is a war without end.