“In the constitution of that rational animal I see no virtue which is opposed to justice, but I see a virtue which is opposed to love of pleasure, and that is temperance.”

Source: Waiting for the Barbarians

Plato, Phaedo

Speech to the National Convention, (5 February 1794), as quoted in The Bolshevik Revolution, 1917-1923, Vol. 1 (1951) by Edward Hallett Carr, p. 154
Variant translations:
The attribute of popular government in a revolution is at one and the same time virtue and terror. Terror without virtue is fatal; virtue without terror is impotent. The terror is nothing but justice, prompt, severe, inflexible; it is thus an emanation of virtue.
As quoted in Red Star Over Southern Africa (1988) by Morgan Norval, p. xvi
If the mainspring of popular government in peace time is virtue, its resource during a revolution is at one and the same time virtue and terror; virtue, without which terror is merely terrible; terror, without which virtue is simply powerless.
As quoted in Rousseau, Robespierre and English Romanticism (1999) by Gregory Dart
Terror is nothing other than justice, prompt, severe, inflexible; it is therefore an emanation of virtue; it is not so much a special principle as it is a consequence of the general principle of democracy applied to our country's most urgent needs.
Original French: La terreur n'est autre chose que la justice prompte, sévère, inflexible; elle est donc une émanation de la vertu ; elle est moins un principe particulier, qu’une conséquence du principe général de la démocratie, appliqué aux plus pressants besoins de la patrie.
From Sur les principes de morale politique http://www.royet.org/nea1789-1794/archives/discours/robespierre_principes_morale_politique_05_02_94.htm

Source: The Animal Welfare Movement and the Foundations of Ethics, p. 95

Preface, 2nd edition (21 December 1847)
Jane Eyre (1847)
Context: p>Conventionality is not morality. Self-righteousness is not religion. To attack the first is not to assail the last. To pluck the mask from the face of the Pharisee, is not to lift an impious hand to the Crown of Thorns. These things and deeds are diametrically opposed: they are as distinct as is vice from virtue. Men too often confound them: they should not be confounded: appearance should not be mistaken for truth; narrow human doctrines, that only tend to elate and magnify a few, should not be substituted for the world-redeeming creed of Christ. There is — I repeat it — a difference; and it is a good, and not a bad action to mark broadly and clearly the line of separation between them.The world may not like to see these ideas dissevered, for it has been accustomed to blend them; finding it convenient to make external show pass for sterling worth — to let white-washed walls vouch for clean shrines. It may hate him who dares to scrutinise and expose — to rase the gilding, and show base metal under it — to penetrate the sepulchre, and reveal charnel relics: but hate as it will, it is indebted to him.</p

Source: Contributions to the history and improvement of the german universities - A history of pedagogy; volume 4 (1855), p. 99

Aristotle, 9.
The Lives and Opinions of Eminent Philosophers (c. 200 A.D.), Book 5: The Peripatetics

Source: The Sign of Four

"On the Principles of Political Morality that Should Guide the National Convention in the Domestic Administration of the Republic" (5 February 1784/18 Ploviôse Year 2)
"On the Principles of Political Morality"