
“Rewards and punishment is the lowest form of education.”
A collection of quotes on the topic of punishment, doing, use, people.
“Rewards and punishment is the lowest form of education.”
As quoted in Ta'Rikh-i-Jahan Gusha [History of the World Conqueror] by 'Ala-ad-Din 'Ata-Malik Juvaini (ca. 1252-1260), translated by J.A. Boyle (1958), p. 105
Context: O people, know that you have committed great sins, and that the great ones among you have committed these sins. If you ask me what proof I have for these words, I say it is because I am the punishment of God. If you had not committed great sins, God would not have sent a punishment like me upon you.
Source: The Montessori Method Scientific Pedagogy as Applied to Child Education in 'The Children's Houses' with Additions and Revisions by the Author
2015-11-17, vowing to retaliate against the Islamic militants responsible for the destruction of a Russian airliner over the Sinai on October 31, 2015. Tribune India, http://www.tribuneindia.com/news/nation/russians-up-strikes-in-french-fury/159736.html (17 November 2015)
2011 - 2015
Source: Utopia (1516), Ch. 1 : Discourses of Raphael Hythloday, of the Best State of a Commonwealth
Context: I think putting thieves to death is not lawful; and it is plain and obvious that it is absurd and of ill consequence to the commonwealth that a thief and a murderer should be equally punished; for if a robber sees that his danger is the same if he is convicted of theft as if he were guilty of murder, this will naturally incite him to kill the person whom otherwise he would only have robbed; since, if the punishment is the same, there is more security, and less danger of discovery, when he that can best make it is put out of the way; so that terrifying thieves too much provokes them to cruelty.
“Educate the children and it won't be necessary to punish the men.”
As quoted in Geary's Guide to the World's Great Aphorists (2007) by James Geary
“Do not hurry over punishments and do not be pleased and do not be proud of your power to punish.”
Nahj al-Balagha, Letter 53: An order to Malik Al-Ashtar
Source: Writings: The Suppression of the African Slave-Trade / The Souls of Black Folk / Dusk of Dawn / Essays
"A Plea For Intolerance" (1931)
“When we understand this we see clearly that the subject round which the alternative senses play must be twofold. And we must therefore consider the subject of this work [the Divine Comedy] as literally understood, and then its subject as allegorically intended. The subject of the whole work, then, taken in the literal sense only is "the state of souls after death" without qualification, for the whole progress of the work hinges on it and about it. Whereas if the work be taken allegorically, the subject is "man as by good or ill deserts, in the exercise of the freedom of his choice, he becomes liable to rewarding or punishing justice."”
Hiis visis, manifestum est quod duplex oportet esse subiectum circa quod currant alterni sensus. Et ideo videndum est de subiecto huius operis, prout ad litteram accipitur; deinde de subiecto, prout allegorice sententiatur. Est ergo subiectum totius operis, litteraliter tantum accepti, status animarum post mortem simpliciter sumptus. Nam de illo et circa illum totius operis versatur processus. Si vero accipiatur opus allegorice, subiectum est homo, prout merendo et demerendo per arbitrii libertatem iustitie premiandi et puniendi obnoxius est.
Letter to Can Grande (Epistle XIII, 23–25), as translated by Charles Singleton in his essay "Two Kinds of Allegory" published in Dante Studies 1 (Harvard University Press, 1954), p. 87.
Epistolae (Letters)
Peiper on the Malmedy massacre, excerpted from A Traveler's Guide to the Battle for the German Frontier by Charles Whiting.
Source: 1930s- 1950s, Landmarks of Tomorrow: A Report on the New 'Post-Modern' World (1959), p. 258
Babur writing about the battle against the Rajput Confederacy led by Maharana Sangram Singh of Mewar. In Babur-Nama, translated into English by A.S. Beveridge, New Delhi reprint, 1979, pp. 547-572.
Source: The Art of War, Chapter IX · Movement and Development of Troops
“The immortal gods are wont to allow those persons whom they wish to punish for their guilt sometimes a greater prosperity and longer impunity, in order that they may suffer the more severely from a reverse of circumstances.”
Consuesse enim deos immortales, quo gravius homines ex commutatione rerum doleant, quos pro scelere eorum ulcisci velint, his secundiores interdum res et diuturniorem impunitatem concedere.
Book I, Ch. 14, translated by W. A. McDevitte and W. S. Bohn
De Bello Gallico
Variant: A dreamer is one who can only find his way by moonlight, and his punishment is that he sees the dawn before the rest of the world.
Source: The Critic as Artist (1891), Part II
Source: Discipline and Punish (1977), Chapter Three, The Gentle Way in Punishment
Context: This, then, is how one must imagine the punitive city. At the crossroads, in the gardens, at the side of roads being repaired or bridges built, in workshops open to all, in the depths of mines that may be visited, will be hundreds of tiny theatres of punishment. Each crime will have its law; each criminal his punishment. It will be a visible punishment, a punishment that tells all, that explains, justifies itself, convicts: placards, different-coloured caps bearing inscriptions, posters, symbols, texts read or printed, tirelessly repeat the code. Scenery, perspectives, optical effects, trompe-l’œil sometimes magnify the scene, making it more fearful than it is, but also clearer. From where the public is sitting, it is possible to believe in the existence of certain cruelties which, in fact, do not take place. But the essential point, in all these real or magnified severities, is that they should all, according to a strict economy, teach a lesson: that each punishment should be a fable. And that, in counterpoint with all the direct examples of virtue, one may at each moment encounter, as a living spectacle, the misfortunes of vice. Around each of these moral ‘representations’, schoolchildren will gather with their masters and adults will learn what lessons to teach their offspring. The great terrifying ritual of the public execution gives way, day after day, street after street, to this serious theatre, with its multifarious and persuasive scenes. And popular memory will reproduce in rumour the austere discourse of the law. But perhaps it will be necessary, above these innumerable spectacles and narratives, to place the major sign of punishment for the most terrible of crimes: the keystone of the penal edifice.
Attributed in American Quotations (1992) by Gorton Carruth and Eugene H. Ehrlich, p. 149
1990s
Foreword to the small catechismus, as quoted in the Preface, The Book of Concord: The Confessions of the Evangelical Lutheran Church (2000) by Robert Kolb and Timothy J. Wengert, p. 19
"As I Please" column in The Tribune (15 November 1946)<sup> http://alexpeak.com/twr/oocp/</sup>
"As I Please" (1943–1947)
"Revenge is Sour" http://orwell.ru/library/articles/revenge/english/e_revso, Tribune (9 November 1945)
1990s, Moab is My Washpot (autobiography, 1997)
‘Suffering and Speech’ in Catherine A MacKinnon and Andrea Dworkin (eds) In Harm’s Way: The Pornography Civil Rights Hearings.
A Fresh Look at Empiricism: 1927-42 (1996), p. 283
Attributed from posthumous publications
Jewish Newsletter [New York] (19 May 1959); quoted in Prophets in Babylon (1980) by Marion Woolfson, p. 13
"As I Please," Tribune (24 March 1944)<sup> http://alexpeak.com/twr/wif/</sup>
As I Please (1943–1947)
Source: Rules of Sociological Method, 1895, p. 3
My Twisted World (2014), Final Days
De laudibus legum Angliae (c. 1470), reported in Bartlett's Familiar Quotations, 10th ed. (1919).
"As I Please" column in The Tribune (3 November 1944)<sup> http://alexpeak.com/twr/oocp/</sup>
"As I Please" (1943–1947)
In A Man Without a Country (2005) p. 80–81 Vonnegut makes a very similar statement:
God Bless You, Dr. Kevorkian (1999)
Context: About belief or lack of belief in an afterlife: Some of you may know that I am neither Christian nor Jewish nor Buddhist, nor a conventionally religious person of any sort.
I am a humanist, which means, in part, that I have tried to behave decently without any expectation of rewards or punishments after I'm dead. My German-American ancestors, the earliest of whom settled in our Middle West about the time of our Civil War, called themselves "Freethinkers," which is the same sort of thing. My great grandfather Clemens Vonnegut wrote, for example, "If what Jesus said was good, what can it matter whether he was God or not?"
I myself have written, "If it weren't for the message of mercy and pity in Jesus' Sermon on the Mount, I wouldn't want to be a human being. I would just as soon be a rattlesnake."
“When men of talents are punished, authority is strengthened.”
Punitis ingeniis, gliscit auctoritas.
Book IV, 35.
Annals (117)
“But thus do I counsel you, my friends: distrust all in whom the impulse to punish is powerful!”
Variant: Distrust all in whom the impulse to punish is powerful.
Source: Thus Spake Zarathustra: A Book for All and None
"The Moral Problem"
1920s, Why I Am Not a Christian (1927)
Source: Why I Am Not a Christian and Other Essays on Religion and Related Subjects
Context: There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment.
Source: Rilke's Book of Hours: Love Poems to God
Source: Nonviolent Communication: A Language of Life
“The only lies for which we are truly punished are those we tell ourselves.”
Source: In a Free State (1971)
“He who does not punish evil commands it to be done.”
Chi non punisce il male comanda che si faccia.
The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.
Variant: He who does not punish evil commands it to be done.
“She said this in the same way you might say Fields of Punishment or Hades's gym shorts.”
Source: The Titan's Curse
St. Francis Xavier: The man and his mission. 1985.
1770s, African Slavery in America (March 1775)
1770s, African Slavery in America (March 1775)
Conversation, New York, April 12, 1969 PrabhupadaBooks.com http://prabhupadabooks.com/conversations/1969/apr/new_york/april/12/1969?d=1
Quotes from other Sources, Quotes from other Sources: Violence and Dictatorship
Homily on Romans IV http://www.newadvent.org/fathers/210204.htm
Source: 1950s, Portraits from Memory and Other Essays (1956), p. 211
Majlisi, Bihārul Anwār, vol.78, p. 117
Religious-based Quotes
Naguib Mahfouz in: Gary Dexter (2010) Poisoned Pens: Literary Invective Form Amis to Zola. p. 226
1910s, The Progressives, Past and Present (1910)
“Hear oh hear, if my prayer be worthy and such as you yourself might whisper to my frenzy. Those I begot (no matter in what bed) did not try to guide me, bereft of sight and sceptre, or sway my grieving with words. Nay behold (ah agony!), in their pride, kings this while by my calamity, they even mock my darkness, impatient of their father's groans. Even to them am I unclean? And does the sire of the gods see it and do naught? Do you at least, my rightful champion, come hither and range all my progeny for punishment. Put on your head this gore-soaked diadem that I tore off with my bloody nails. Spurred by a father's prayers, go against the brothers, go between them, let steel make partnership of blood fly asunder. Queen of Tartarus' pit, grant the wickedness I would fain see.”
Exaudi, si digna precor quaeque ipsa furenti
subiceres. orbum visu regnisque carentem
non regere aut dictis maerentem flectere adorti,
quos genui quocumque toro; quin ecce superbi
—pro dolor!—et nostro jamdudum funere reges
insultant tenebris gemitusque odere paternos.
hisne etiam funestus ego? et videt ista deorum
ignavus genitor? tu saltem debita vindex
huc ades et totos in poenam ordire nepotes.
indue quod madidum tabo diadema cruentis
unguibus abripui, votisque instincta paternis
i media in fratres, generis consortia ferro
dissiliant. da, Tartarei regina barathri,
quod cupiam vidisse nefas.
Source: Thebaid, Book I, Line 73
Swarup, Ram, & Goel, S. R. (1985). Hindu-Sikh relationship. (Introduction by S.R. Goel)
Homilies on the Statues http://www.ccel.org/ccel/schaff/npnf109/Page_474.html, Homily XX
Writing a story about a teacher who is scolding her for being talkative in class. Variant translations: Quack, Quack, Quack, Said Miss Quackenbush. / Quack, Quack, Quack, Said Miss Natterbeak.
21 June 1942
(1942 - 1944)
"The Idea of Righteousness"
1930s, Has Religion Made Useful Contributions to Civilization? (1930)
Die Berufung auf Wissenschaft, auf ihre Spielregeln, auf die Alleingültigkeit der Methoden, zu denen sie sich entwickelte, ist zur Kontrollinstanz geworden, die den freien, ungegängelten, nicht schon dressierten Gedanken ahndet und vom Geist nichts duldet als das methodologisch Approbierte. Wissenscahaft,das Medium von Autonomie, ist in einen Apparat der Heteronomie ausgeartet.
Source: Wozu noch Philosophie? [Why still philosophy?] (1963), p. 12
Source: The German State on a National and Socialist Foundation (1923), p. 54
Plutarch Solon, ch. 18; translation by Bernadotte Perrin. http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Plut.+Sol.+18.1
Having been asked what city was best to live in.
1910s, The New Nationalism (1910)
Source: The Discovery of the Child (1948), Ch. 1
Interview published in La Repubblica (28 March 2018), as translated in the web log Rorate Caeli http://rorate-caeli.blogspot.com/2018/03/there-is-no-hell-new-francis-revelation.html (29 March 2018)
2010s, 2018
Que les supplices des criminels soient utiles. Un homme pendu n’est bon à rien, et un homme condamné aux ouvrages publics sert encore la patrie, et est une leçon vivante.
"Civil and Ecclesiastical Laws," Dictionnaire philosophique (1785-1789)
The Dictionnaire philosophique was a posthumously published collection of articles combining the Dictionnaire philosophique portatif (published under various editions and titles from 1764 to 1777), the Questions sur l'Encyclopédie (published from 1770 to 1774), articles written for the Encyclopédie and the Dictionnaire de l'Académie française, the manuscript known as l'Opinion sur l'alphabet and a number of previously published miscellaneous articles.
Citas
“Thou seest, then, in what foulness unrighteous deeds are sunk, with what splendour righteousness shines. Whereby it is manifest that goodness never lacks its reward, nor crime its punishment.”
Videsne igitur quanto in caeno probra volvantur, qua probitas luce resplendeat? In quo perspicuum est numquam bonis praemia, numquam sua sceleribus deesse supplicia.
Prose III, line 1; translation by H. R. James
The Consolation of Philosophy · De Consolatione Philosophiae, Book IV