“Those men are good who study the good of others without regarding themselves. Those men are ordinary men who, while they benefit others, do not neglect their own interests. Those men are demons who destroy another's good for their own profit. What shall we call those who aimlessly destroy that which is another's?”

"Letter to a Cuban Farmer" (1893)

Source: How Europe Underdeveloped Africa (1972), p. 205.
Context: But what is relevant here is to understand why a Shaka was possible in Africa in the nineteenth century, before the coming of colonial rule. Had Shaka been a slave to some cotton planter in Mississippi or some sugar planter in Jamaica, he might have had an ear or a hand chopped off for being a “recalcitrant nigger,” or at best he might have distinguished himself in leading a slave revolt. For the only great men among the unfree and the oppressed are those who struggle to destroy the oppressor. On a slave plantation, Shaka would not have built a Zulu army and a Zulu state—that much is certain. Nor could any African build anything during the colonial period, however much a genius he may have been. As it was, Shaka was a herdsman and a warrior. As a youth, he tended cattle on the open plains—free to develop his own potential and apply it to his environment. Shaka was able to invest his talents and creative energies in a worthwhile endeavor of construction. He was not concerned with fighting for or against slave traders; he was not concerned with the problem of how to resell goods made in Sweden and France. He was concerned with how to develop the Zulu area within the limits imposed by his people’s resources. It must be recognized that things such as military techniques were responses to real needs, that the work of the individual originates in and is backed by the action of society as a whole, and that whatever was achieved by any one leader must have been bounded by historical circumstances and the level of development, which determine the extent to which an individual can first discover, then augment, and then display his potential.

Act 3, sc. 3
The Devil and the Good Lord (1951)

Tränenreiche Männer sind gut. Verlasse mich jeder, der trocknen Herzens, trockner Augen ist!
Bk. I, Ch. 18, R. J. Hollingdale, trans. (1971), p. 147
Elective Affinities (1809)

"From a German War Primer"

Source: Shadows Linger (1984), Chapter 33, “Juniper: The Encounter” (p. 367)
Context: I do not believe in evil absolute. I have recounted that philosophy in specific in the Annals, and it affects my every observation throughout my tenure as Annalist. I believe in our side and theirs, with the good and evil decided after the fact, by those who survive. Among men you seldom find the good with one standard and the shadow with another.

Un Art de Vivre (The Art of Living) (1939), The Art of Working

1880s, Garfield's Words (1882)

Introduction, p. 3
Capitalism and Freedom (1962)