“The gospel does not abolish industry, but changes its nature and chief design; it dignifies toil, mitigates the evils connected therewith, and creates new motives to diligence. The triumph achieved on Calvary never was designed to supersede the duty of close application to enterprising duty. Its first command compels us to some honorable and useful pursuit. Its language is," Study to be quiet, and to do your own business, and to work with your own hands as we commanded you."”

De Re Publica [Of The Republic], Book III Section 22; as translated by Francis Barham
Variant translations:
True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrongdoing by its prohibitions. And it does not lay its commands or prohibitions upon good men in vain, though neither have any effect on the wicked. It is a sin to try to alter this law, nor is it allowable to attempt to repeal any part of it, and it is impossible to abolish it entirely. We cannot be freed from its obligations by senate or people, and we need not look outside ourselves for an expounder or interpreter of it. And there will not be different laws at Rome and at Athens, or different laws now and in the future, but one eternal and unchangeable law will be valid for all nations and all times, and there will be one master and ruler, that is, God, over us all, for he is the author of this law, its promulgator, and its enforcing judge. Whoever is disobedient is fleeing from himself and denying his human nature, and by reason of this very fact he will suffer the worst penalties, even if he escapes what is commonly considered punishment.
As translated by Clinton W. Keyes (1928)<!-- ; in De Re Publica, De Legibus (1943), p. 211 -->
Context: There is a true law, a right reason, conformable to nature, universal, unchangeable, eternal, whose commands urge us to duty, and whose prohibitions restrain us from evil. Whether it enjoins or forbids, the good respect its injunctions, and the wicked treat them with indifference. This law cannot be contradicted by any other law, and is not liable either to derogation or abrogation. Neither the senate nor the people can give us any dispensation for not obeying this universal law of justice. It needs no other expositor and interpreter than our own conscience. It is not one thing at Rome and another at Athens; one thing to–day and another to–morrow; but in all times and nations this universal law must for ever reign, eternal and imperishable. It is the sovereign master and emperor of all beings. God himself is its author,—its promulgator,—its enforcer. He who obeys it not, flies from himself, and does violence to the very nature of man. For his crime he must endure the severest penalties hereafter, even if he avoid the usual misfortunes of the present life.

1900s, The Strenuous Life: Essays and Addresses (1900), The Strenuous Life
Context: We must see that there is civic honesty, civic cleanliness, civic good sense in our home administration of city, State, and nation. We must strive for honesty in office, for honesty toward the creditors of the nation and of the individual; for the widest freedom of individual initiative where possible, and for the wisest control of individual initiative where it is hostile to the welfare of the many. But because we set our own household in order we are not thereby excused from playing our part in the great affairs of the world. A man's first duty is to his own home, but he is not thereby excused from doing his duty to the State; for if he fails in this second duty it is under the penalty of ceasing to be a freeman. In the same way, while a nation's first duty is within its own borders, it is not thereby absolved from facing its duties in the world as a whole; and if it refuses to do so, it merely forfeits its right to struggle for a place among the peoples that shape the destiny of mankind.

Source: The Tales of Alvin Maker, Alvin Journeyman (1995), Chapter 14.

Book 7, Ch. 5
Enquiry Concerning Political Justice (1793)

Letter to John Hamilton Reynolds (February 3, 1818)
Letters (1817–1820)

As quoted in &quot;Pope at Mass: Culture of encounter is the foundation of peace&quot; at Vatican Radio (22 May 2013) http://en.radiovaticana.va/news/2013/05/22/pope_at_mass:_culture_of_encounter_is_the_foundation_of_peace/en1-694445 <br class="br">2010s, 2013 <br class="br">Context: The Lord created us in His image and likeness, and we are the image of the Lord, and He does good and all of us have this commandment at heart: do good and do not do evil. All of us. &quot;But, Father, this is not Catholic! He cannot do good.&quot; Yes, he can. He must. Not can: must! Because he has this commandment within him. Instead, this &quot;closing off&quot; that imagines that those outside, everyone, cannot do good is a wall that leads to war and also to what some people throughout history have conceived of: killing in the name of God. That we can kill in the name of God. And that, simply, is blasphemy. To say that you can kill in the name of God is blasphemy.

2021, February 2021, Remarks by President Biden to Department of Defense Personnel, February 10, 2021

Thomas H. Davenport, "Need radical innovation and continuous improvement? Integrate process reengineering and TQM." Planning Review 21.3 (1993): 6-12.

Die Pflicht der Kantianer verhält sich zu dem Gebot der Ehre, der Stimme des Berufs und der Gottheit in uns, wie die getrocknete Pflanze zur frischen Blume am lebenden Stamme.
“Ideas,” Lucinde and the Fragments, P. Firchow, trans. (1991), § 39