“I do exceedingly commend the Judges that are curious and almost subtil, Astuti (which is the word used in the Proverbs of Solomon in a good sense, when it is to a good end) to invent reasons and means to make Acts, according to the just intent of the parties, and to avoid wrong and injury which by rigid rules might be wrought out of the Act.”

— Sir Henry Hobart, 1st Baronet

Earl of Clanrickard's Case (1614), Lord Hobart's Rep. 277.

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Sir Henry Hobart, 1st Baronet 19

English politician 1554–1625

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“I commend the Judge that seems fine and ingenious, so it tend to right and equity. And I condemn them, that either out of pleasure to shew a subtil wit will destroy, or out of incuriousness or negligence will not labour to support the act of the party by the art or act of the law.”

Sir Henry Hobart, 1st Baronet (1554–1625) English politician

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“The general nature of the speech act fallacy can be stated as follows, using “good” as our example. Calling something good is characteristically praising or commending or recommending it, etc. But it is a fallacy to infer from this that the meaning of “good” is explained by saying it is used to perform the act of commendation.”

John Rogers Searle Speech Acts: An Essay in the Philosophy of Language

Source: Speech Acts: An Essay in the Philosophy of Language (1969), P. 139.

“The function of punishment is to do good, to improve the universe, to add to the sum total of happiness. And punishment which does not do this is not justified. It is a crime in itself. The penal acts of society should be judged just as other acts of conduct are judged—by their utilities.”

J. Howard Moore (1862–1916)

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“A good judge condemns wrongful acts, but does not hate them.”
bonus iudex damnat inprobanda, non odit.

Seneca the Younger Moral Essays

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“Until we reach the end of time, we don’t know whether something’s been good or bad; we can only judge the intentions of those who acted.”

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“The danger in trying to do good is that the mind comes to confuse the intent of goodness with the act of doing things well.”

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“The act of a single Judge, unless adopted by the Court to which he belongs, is of no validity. As the Courts do not sit in vacation, many things are done by the Judges individually; but their acts, when recognised, become the acts of the Court.”

Richard Arden, 1st Baron Alvanley (1744–1804) British judge and politician

Turner v. Eyles (1803), 3 Bos..& Pull. 460, 461.

“There is no act of treachery or meanness of which a political party is not capable; for in politics there is no honour.”

Benjamin Disraeli (1804–1881) British Conservative politician, writer, aristocrat and Prime Minister

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“The Common Sense, is that which judges of things offered to it by the other senses. The ancient speculators have concluded that that part of man which constitutes his judgment is caused by a central organ to which the other five senses refer everything by means of impressibility; and to this centre they have given the name Common Sense. And they say that this Sense is situated in the centre of the head between Sensation and Memory. And this name of Common Sense is given to it solely because it is the common judge of all the other five senses i. e. Seeing, Hearing, Touch, Taste and Smell. This Common Sense is acted upon by means of Sensation which is placed as a medium between it and the senses. Sensation is acted upon by means of the images of things presented to it by the external instruments, that is to say the senses which are the medium between external things and Sensation. In the same way the senses are acted upon by objects. Surrounding things transmit their images to the senses and the senses transfer them to the Sensation. Sensation sends them to the Common Sense, and by it they are stamped upon the memory and are there more or less retained according to the importance or force of the impression.”

Leonardo Da Vinci (1452–1519) Italian Renaissance polymath

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“According to Husserl, that 'act of meaning', or the use of a given phrase as an expression of a certain language, consists in the fact that a sensory content appears in consciousness, by means of which one might think visually about that phrase, should that content be joined by an appropriate intention directed to that phrase. But when a given phrase is used as an expression belonging to a certain language, then that sensory content is joined by another intention, not necessarily a representative one, which is however in principle directed to something other than that phrase itself. Together with the sensory content in question, that intention makes up a uniform experience, but neither the experiencing of that sensory content, nor that intention is a complete, independent experience. Both the one and the other are non-independent parts of the experience as a whole. The meaning of a given expression (as a type) would be, according to Husserl, the type under which that intention joined to the sensory content must fall if the given phrase is to be used as an expression belonging precisely to that language”

Kazimierz Ajdukiewicz (1890–1963) Philosopher, logician

Kazimierz Ajdukiewicz, On the Meaning of Expressions, Lwow 1931. (original title: O znaczeniii wyrazen.) p. 19-20; as cited in: Schaff (1962;299)

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Sir Henry Hobart, 1st Baronet 19

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