A Quote by Plutarch

What most of all enables a man to serve the public is not wealth, but content and independence; which, requiring no superfluity at home, distracts not the mind from the common good.
A superfluity of wealth, and a train of domestic slaves, naturally banish a sense of general liberty, and nourish the seeds of that kind of independence that usually terminates in aristocracy.
Mind and spirit together make up that which separates us from the rest of the animal world, that which enables a man to know the truth and that which enables him to die for the truth.
Men pursue riches under the idea that their possession will set them at ease, and above the world. But the law of association often makes those who begin by loving gold as a servant finish by becoming themselves its slaves; and independence without wealth is at least as common as wealth without independence.
I cannot praise the common superfluity which women now use in their apparel.
That elections of members to serve as representatives of the people, in assembly, ought to be free; and that all men, having sufficient evidence of permanent common interest with, and attachment to, the community, have the right of suffrage, and cannot be taxed or deprived of their property for public uses, without their own consent, or that of their representives so elected, nor bound by any law to which they have not, in like manner, assembled, for the public good.
Most public officials work hard to serve the public good and abide by Oregon's ethics laws.
What we want, above all things on earth in our public men, is independence. It is one great defect in the character of the public men of America that there is that real want of independence; and, in this respect, a most marked contrast exists between public men in this country and in Great Britain.
The great corrupter of public men is the ego - corrupter because distracter. Wealth, sensuality, power cannot hold a candle to it. Looking in the mirror distracts one's attention from the problem.
By becoming aware of the dignity of the mind, we realize the true ground of the dignity of man and therewith the goodness of the world, whither we understand it as created or uncreated, which is the home of man because it is the home of the human mind.
The power which makes a man able to entertain a good impulse is the same as that which enables him to make a good gun; it is imagination.
For the corporation executives, the military metaphysic often coincides with their interest in a stable and planned flow of profit; it enables them to have their risk underwritten by public money; it enables them reasonably to expect that they can exploit for private profit now and later, the risky research developments paid for by public money. It is, in brief, a mask of the subsidized capitalism from which they extract profit and upon which their power is based.
When we do not know the truth of a thing, it is good that there should exist a common error which determines the mind of man, as, for example, the moon, to which is attributed the change of seasons, the progress of diseases, etc. For the chief malady of man is a restless curiosity about things which he cannot understand; and it is not so bad for him to be in error as to be curious to no purpose.
A wealthy man can preserve his wealth only by continuing to serve the consumers in the most efficient way.
Laws which authorize and promote abortion and euthanasia are therefore radically opposed not only to the good of the individual but also to the common good; as such they are completely lacking in authentic juridical validity. Disregard for the right to life, precisely because it leads to the killing of the person whom society exists to serve, is what most directly conflicts with the possibility of achieving the common good. Consequently, a civil law authorizing abortion or euthanasia ceases by that very fact to be a true, morally binding civil law.
The most valuable wealth of a man is his knowledge, which cannot be destroyed; all other riches that he has gained are not considered to be wealth at all.
Under the old social philosophy which had governed the Middle Ages, temporal, and therefore all economic, activities were referred to an eternal standard. The production of wealth, it distribution and exchange were regulated with a view to securing the Christian life of Christian men. In two points especially was this felt: First in securing the independence of the family, which can only be done by the wide distribution of property, in others words the prevention of the growth of a proletariat; secondly, in the close connection between wealth and public function.
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