Just as nothing is more foolish than misplaced wisdom, so too, nothing is more imprudent than perverse prudence. And surely it is perverse not to adapt yourself to the prevailing circumstances, to refuse 'to do as the Romans do,' to ignore the party-goer's maxium 'take a drink or take your leave,' to insist that the play should not be a play. True prudence, on the other hand, recognizes human limitations and does not strive to leap beyond them; it is willing to run with the herd, to overlook faults tolerantly or to share them in a friendly spirit. But, they say, that is exactly what we mean by folly. (I will hardly deny it — as long as they will reciprocate by admitting that this is exactly what is means to perform the play of life.)
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Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all. Metaphysics cannot live without definition; but prudence is cautious how she defines. Our courts cannot be more fearful in suffering fictitious cases to be brought before them for eliciting their determination on a point of law, than prudent moralists are in putting extreme and hazardous cases of conscience upon emergencies not existing.
All courses of action are risky, so prudence is not in avoiding danger (it's impossible), but calculating risk and acting decisively. Make mistakes of ambition and not mistakes of sloth. Develop the strength to do bold things, not the strength to suffer.
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De la misma suerte que no hay nada más estulto que la sabiduría inoportuna, nada hay tampoco más imprudente que la prudencia mal entendida,
that prudence is not science is manifest: prudence concerns the ultimate particular thing, as was said, for the action performed is of this kind. Indeed, prudence corresponds to intellect, for intellect is concerned with the defining boundaries,43 of which there is no rational account; and prudence is concerned with the ultimate particular thing, of which there is not a science but rather a perception, and a perception not of things peculiar to one of the senses, but a perception of the sort by which we perceive that the ultimate particular thing, in mathematics, is a triangle.
..it happens in all human affairs that we never seek to escape one mischief without falling into another. Prudence therefore consists in knowing how to distinguish degrees of disadvantage, and in accepting a less evil as a good.
Prudery is a form of selfishness, a means of self-protection made necessary by the strength of one's own desires.
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Prudence therefore consists in knowing how to distinguish degrees of disadvantage, and in accepting a less evil as a good.
An uncommon prudence is habtual with the subtler depravity, for it has everything to hide.
The less the prudence with which others conduct their affairs, the greater the prudence with which we must conduct our own.
Nothing universal can be rationally affirmed on any moral, or any political subject. Pure metaphysical abstraction does not belong to these matters. The lines of morality are not like the ideal lines of mathematics. They are broad and deep as well as long. They admit of exceptions; they demand modifications. These exceptions and modifications are not made by the process of logic, but by the rules of prudence. Prudence is not only the first in rank of the virtues political and moral, but she is the director, the regulator, the standard of them all. Metaphysics cannot live without definition; but prudence is cautious how she defines.
Love becomes imprudent only when it is impatient to enjoy; but when it is a matter of procuring the return of a happiness to which a baleful combination of circumstances has raised impediments, love sees and foresees all that the most subtle perspicacity can discover.
Prudence is a rich, ugly old maid courted by incapacity.
Yet I am not more sure that my soul lives, than I am that perverseness is one of the primitive impulses of the human heart - one of the indivisible primary faculties, or sentiments, which give direction to the character of Man. Who has not, a hundred times, found himself committing a vile or a silly action, for no other reason than because he knows he should not? Have we not a perpetual inclination, in the teeth of our best judgment, to violate that which is Law, merely because we understand it to be such?
In giving too much weight to prudence one doesn’t make enough allowance for the possibility of good luck.
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