“Men created civilization only to impress their girl friends”

Variant: In life, there are only four kinds of girls:
The girl who played with fire.
The girl who opened Pandora's Box.
The girl who gave Adam the apple.
And the girl whose best friend stole her boyfriend.
Source: The Carrie Diaries

Source: Fang

This has been widely attributed to Franklin since the 1940s, but is not found in any of his works. The language is not Franklin's, nor that of his time. It does paraphrase a portion of something he wrote in 1732 under the name Alice Addertongue:
If I have never heard Ill of some Person, I always impute it to defective Intelligence; for there are none without their Faults, no, not one. If she be a Woman, I take the first Opportunity to let all her Acquaintance know I have heard that one of the handsomest or best Men in Town has said something in Praise either of her Beauty, her Wit, her Virtue, or her good Management. If you know any thing of Humane Nature, you perceive that this naturally introduces a Conversation turning upon all her Failings, past, present, and to come.
Misattributed

Source: The Songs of Jule Styne

Source: The Coffin Club

History of the Church, 5:517 (23 July 1843)
1840s

Truman Library address (2006)
Context: My friends, our challenge today is not to save Western civilization — or Eastern, for that matter. All civilization is at stake, and we can save it only if all peoples join together in the task.
You Americans did so much, in the last century, to build an effective multilateral system, with the United Nations at its heart. Do you need it less today, and does it need you less, than 60 years ago?
Surely not. More than ever today, Americans, like the rest of humanity, need a functioning global system through which the world’s peoples can face global challenges together. And in order to function more effectively, the system still cries out for far-sighted American leadership, in the Truman tradition.
I hope and pray that the American leaders of today, and tomorrow, will provide it.

Source: Letters and Papers from Prison (1967; 1997), Civil Courage, p. 5.
Context: What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.