Consequently the student who is devoid of talent will derive no more profit from this work than barren soil from a treatise on agriculture.
QuintilianRead
For it would have been better that man should have been born dumb, nay, void of all reason, rather than that he should employ the gifts of Providence to the destruction of his neighbor.
Interpretation
The quote suggests that it is preferable for humans to be devoid of reason than to use their reasoning to harm others.
Quintilian reflects on the moral responsibility that comes with human reason and intelligence. He argues that if humans use their abilities to harm and destroy one another, it would be better for them to have never possessed such gifts of reason. This statement highlights the profound ethical implications of how individuals choose to use their intellectual abilities, emphasizing the need for compassion and understanding rather than cruelty.
In practice
During a debate on ethics, one can use this quote to illustrate the importance of using reason for good.
Consequently the student who is devoid of talent will derive no more profit from this work than barren soil from a treatise on agriculture.
As regards parents, I should like to see them as highly educated as possible, and I do not restrict this remark to fathers alone.
Whilst we deliberate how to begin a thing, it grows too late to begin it.
A laugh costs too much when bought at the expense of virtue.
An evil-speaker differs from an evil-doer only in the want of opportunity.
It is the nurse that the child first hears, and her words that he will first attempt to imitate.
Haie! Haie! These were the swift to harry; These the keen-scented; These were the souls of blood. Slow on the leash, pallid the leash-men!
Who is there that can adequately gauge the greatness of the humility, gentleness, self-surrender, revealed by the Lord of majesty in assuming human nature, in accepting the punishment of death, the shame of the cross?
Most religions live from a narrative that shapes their relationship with the divine other, God or the gods, and with the human other, the stranger.
The Tao has no place for pettiness, and nor has Virtue. Pettiness is dangerous to Virtue; pettiness is dangerous to the Tao. It is said, rectify yourself and be done.
If Lacan presumes that female homosexuality issues from a disappointed heterosexuality, as observation is said to show, could it not be equally clear to the observer that heterosexuality issues from a disappointed homosexuality?
All sound heard at the greatest possible distance produces one and the same effect, a vibration of the universal lyre, just as the intervening atmosphere makes a distant ridge of earth interesting to our eyes by the azure tint it imparts to it.
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