Fab. IX: Of the Lyon and the Mouse
The Fables of Aesop (2nd ed. 1668)
Source: Aphorisms and Reflections (1901), p. 139
“The knights in [Britain] that were famous for feats of chivalry, wore their clothes and arms all of the same colour and fashion: and the women also no less celebrated for their wit, wore all the same kind of apparel; and esteemed none worthy of their love, but such as had given a proof of their valour in three several battles. Thus was the valour of the men an encouragement for the women's chastity, and the love of the women a spur to the soldier's bravery.”
Quicumque vero famosus probitate miles in eadem erat unius coloris vestibus atque armis utebatur facete etiam mulieres consimilia indumenta habentes. Nullius amorem habere dignabantur nisi tercio in milicia probates esset. Efficiebantur ergo caste et meliores et milites pro amore illarum probiores.
Bk. 9, ch. 13; pp. 244-5.
Sometimes said to be the earliest reference to love as an ennobling influence.
Historia Regum Britanniae (History of the Kings of Britain)
“The well of true wit is truth itself.”
Source: Diana of the Crossways http://www.gutenberg.org/files/4470/4470.txt (1885), Ch. 1.
“Wit without humanity degenerates into bitterness. Learning without prudence into pedantry.”
The Dignity of Human Nature (1754)
"The Banality of Heroism" in The Greater Good (Fall/Winter 2006/2007), co-written with Zeno Franco
Context: The idea of the banality of heroism debunks the myth of the “heroic elect,” a myth that reinforces two basic human tendencies. The first is to ascribe very rare personal characteristics to people who do something special — to see them as superhuman, practically beyond comparison to the rest of us. The second is the trap of inaction — sometimes known as the "bystander effect." Research has shown that the bystander effect is often motivated by diffusion of responsibility, when different people witnessing an emergency all assume someone else will help. Like the “good guards,” we fall into the trap of inaction when we assume it’s someone else’s responsibility to act the hero.
“Wit seduces by signaling intelligence without nerdiness.”
Source: The Bed of Procrustes: Philosophical and Practical Aphorisms (2010), p. 60
On her portrayal of Theseus in her books, in her "Author's Note", p. 333
The King Must Die (1958)
Context: Men who hover over their opponents have no cause to evolve a science of wrestling; and Theseus is conventionally shown in combat with hulking of monstrous enemies, living by his wits. The tradition that he emulated the feats of Herakles may well embalm some ancient sneer at the over-compensation of a small assertive man. Napoleon comes to mind.
If one examines the legend in this light, a well-defined personality emerges. It is that of a light-weight; brave and aggressive, physically tough and quick; highly sexed and rather promiscuous; touchily proud, but with a feeling for the underdog; resembling Alexander in his precocious competence, gift of leadership, and romantic sense of destiny.
Revelation 3:14 http://www.jw.org/en/publications/bible/nwt/books/revelation/3/
Revelation
Source: Writings, The Institutes of Biblical Law (1973), p. 574
