“Prorsus credibile est, quia ineptum est.”

Moreover, I consider that Carthage should be destroyed.
Cato was convinced that the security of Rome depended on the annihilation of Carthage and he urged his countrymen to the Third Punic War. Towards the end of his life he ended all of his speeches in the Roman senate with these words.

Ignorance of the Scriptures is ignorance of Christ.
Commentary on Isaiah, Prologue
Commentaries, Old Testament

Source: The Skin Map (2010), p. 78

Dulce et Decorum Est (1917)
Context: If you could hear, at every jolt, the blood
Come gargling from the froth-corrupted lungs,
Obscene as cancer, bitter as the cud
Of vile, incurable sores on innocent tongues, —
My friend, you would not tell with such high zest
To children ardent for some desperate glory,
The old Lie: [[w:Dulce et decorum est pro patria mori|Dulce et decorum est
Pro patria mori.]]
Context: If in some smothering dreams you too could pace
Behind the wagon that we flung him in,
And watch the white eyes writhing in his face,
His hanging face, like a devil's sick of sin;
If you could hear, at every jolt, the blood
Come gargling from the froth-corrupted lungs,
Obscene as cancer, bitter as the cud
Of vile, incurable sores on innocent tongues, —
My friend, you would not tell with such high zest
To children ardent for some desperate glory,
The old Lie: [[w:Dulce et decorum est pro patria mori|Dulce et decorum est
Pro patria mori. ]]

Said on his deathbed, 1827

Source: The Other Queen

This proposition is infinitely important; only, negation as such is formless abstraction. However, speculative philosophy must not be charged with making negation or nothing an ultimate: negation is as little an ultimate for philosophy as reality is for it truth. Of this proposition that determinateness is negation, the unity of Spinoza's substance — or that there is only one substance — is the necessary consequence. Thought and being or extension, the two attributes, namely, which Spinoza had before him, he had of necessity to posit as one in this unity; for as determinate realities they are negations whose infinity is their unity. According to Spinoza's definition, of which more subsequently, the infinity of anything is its affirmation. He grasped them therefore as attributes, that is, as not having a separate existence, a self-subsistent being of their own, but only as sublated, as moments; or rather, since substance in its own self lacks any determination whatever, they are for him not even moments, and the attributes like the modes are distinctions made by an external intellect.
Georg Wilhelm Friedrich Hegel, The Science of Logic, 1812
G - L, Georg Wilhelm Friedrich Hegel