Rude meet sincerum accipere

Plautus : Mostellaria

ex concesso argumentum ex silentio arma accipere arma dare appeal arousing I want not. nec careo. but go forth more boldly to meet them (Virgil) you must foot though the heavens fall a rude and undigested mass (Ovid) countryside . it be labeled if the art is hidden. facit indignatio versum sincerum est nisi vas. genuine, adj, sincerus, sincera, sincerum. genuine, adj, verus meeting with, s, occursus, occursus, m. melancholy, adj receive, vb, accipio, accipere, accepi, acceptum, 3. recent, adj .. rude, adj, crassus, crassa, crassum. rudely, adv. 4 mars 4 matrem 4 medium 4 mediā 4 meeting 4 mentis 4 merely 4 met 4 milo 4 .. 2 accidit 2 accipere 2 accompanied 2 accomplice 2 accomplish 2 accusatus 2 .. 2 rostra 2 rota 2 row 2 rubor 2 rude 2 rudentes 2 rudentum 2 ruebant 2 rule 2 sincerity 2 sincerum 2 singly 2 singular 2 singulare 2 singulatim 2 singultibus .

How is the ethics of moral sense of the first book connected with the doctrine of rights in the second book? Moreover, the moral sense discovers moral excellence in those actions or characters that are inspired by benevolent intentions. In the Institutio, Hutcheson attaches a moral value to the common good of the system of human creatures.

The moral sense makes us approve benevolent affections; in combination with natural religion it lets us discover a God provided with the same kind affections toward his creatures and, possibly, an analogous moral sense. In this way the common good of the system, as well as every action which contributes to it, acquires a moral value.

Every action that is morally innocent, even if inspired by interest or self-love, and that contributes to the common good of the whole has the status of a right guaranteed by the law. This computation was first proposed in the Inquiry in order to ascertain the degree of benevolence or virtue implied in any action, moving from the idea that, ceteris paribus, there is a relation between the degree of benevolence and the amount of good produced.

Since the aim of morally good affections is to maximize the common good, every action that contributes to this goal has a moral value and therefore has to be guaranteed by natural and civil laws. He distinguishes between perfect rights that are necessary to the survival of society and that must be sanctioned by civil law, and imperfect rights that cannot be rendered a matter of compulsion in society without greater loss than benefit; he lists the rights of individuals, such as rights to life, reputation, and private judgment.

The explanation of the origin of property and the method of acquiring and transferring it is followed by contracts, the conditions of their validity, and the obligations implied in speech and oaths. The concluding chapters of the second book explain that recourse to violence is licit when rights are violated. Hutcheson also enlarges on the rights of war and on the ways in which controversies must be decided in the state of natural liberty. The third book of Hutcheson deals with the subjects treated by Pufendorf in his second book.

On the themes of marriage, parental power, and master-servant relationships, Hutcheson stresses the equal obligation of man and woman to fidelity in marriage and their equal partnership and authority in the education of children, and he challenges the principles on which natural jurists defend slavery. Every man is born free, and no just war can justify slavery for the population or conquest of its territory. According to Hutcheson, the state has the duty, not only to provide for the safety and prosperity of the citizen, but also to provide for general religious instruction and to promote all the incentives to cultivating the four cardinal virtues.

In the last chapters of the third book, on the laws of war, on treaties, and on ambassadors, Hutcheson follows not only Pufendorf, but also the Dutch natural jurist Cornelis van Bijnkershoek; this is a sign, perhaps, that Hutcheson thinks his compendium fit for a larger audience than the students of Glasgow or for Glaswegian students who have to complete their legal studies abroad.

First of all they agree on the two precepts in which the law of nature is summarized, 16 veneration of God and promotion of the common good, though Hutcheson does not want to start from the law of nature as a commandment of Edition: Very likely he received a visit from David Hume in the winter of — We know of these differences through four extant letters from Hume to Hutcheson.

According to Hume and in contrast to Hutcheson, benevolence is not the sole or chief virtue, justice is an artificial virtue, natural abilities like the accomplishments of body and mind are virtues, and utility perceived through sympathy is the foundation of merit. The first edition of the Institutio is already in many ways an answer to Hume. In his second edition ofHutcheson does not change any word in the passages criticized by Hume, but his answer to Hume becomes more evident.

In his Preface he declares: Nay in his own books de finibus, and Tusculan questions. Finally, Hutcheson adds a seventh and last chapter to his first book. This chapter does not present new matter: We can say that Hutcheson, fearful of the secularization of morals Edition: The revisions that may have a substantial relevance have been included in the text by internal citations. While almost all additions and deletions are pointed out, more than 50 percent of the substitutions of mere stylistic relevance are not indicated: Other relevant changes, such as a different order of paragraphs, are noted.

In sum, the changes included in the text are indicated in the following way: Strings of text changed in the edition are indicated as follows: To ease reading, the square brackets around text have been left out in cases where the change concerned no more than three words and the same number of words as in the text.

So readers who want to read just the corrected edition have to accustom themselves to overlook strings in angle brackets, strings in square Edition: Hutcheson draws heavily on Cicero for words, sentences, and parts of sentences. In adding quotation marks and references, I have restored to Cicero most of what was his own. In the present edition, the Latin text and the text of the English translation are presented on facing pages.

Moreover, he had in his hands the manuscript of A System of Moral Philosophy, as many added notes and the wording of several sentences depend on it.

Cases in which the translation is significantly unfaithful: Now both property, credit, fair fame, virtue, and honor have forsaken me; by usage have I become much worse, Points at himself. He walks slowly to the left side of the stage. Cor dolet, quum scio ut nunc sum atque ut fui, quo neque industrior de juventute erat and, i' faith so rotten are these rafters of mine with moistureI do not seem to myself to be able possibly to patch up my house to prevent it from falling down totally once for all, from perishing from the foundation, and from no one being able to assist me.

My heart pains me, when I reflect how I now am and how I once was, than whom in youthful age not one there was quisquam nec clarior arte gymnastica: Philolaches stands waiting on the left side.

Eventus rebus omnibus, velut horno messis magna fuit. May the upshot of everything be unto you like a plenteous year's harvest. What has this harvest got to do with my bathing? Nihilo plus quam lavatio tua ad messim. Listening to this and, turned to the audience, saying to himself: Not a bit more than your bathing has to do with the harvest. Volo me placere Philolachi, meo ocello, meo patrono. Do look, my Scapha, if you would, whether this dress quite becomes me. I wish to please Philolaches my protector, the apple of my eye.

Nay but, you set yourself off to advantage with pleasing manners, inasmuch as you yourself are pleasing. The lover isn't in love with a woman's dress, but with that which stuffs out [1] the dress.

That is, the body. Why look at me and examine, how this becomes me. Thanks to your good looks, it happens that whatever you put on becomes you. Now then, for that expression, Scapha, I'll make you some present or other to-day, and I won't allow you to have praised her for nothing who is so pleasing to me.

Nolo ego te assentari mihi. Nimis tu quidem stulta es mulier. I don't want you to flatter me. Really you are a very simple woman. Come now, would you rather be censured undeservedly, than be praised with truth? Upon thy faith, for my own part, even though undeservedly, I'd much rather be praised than be found fault with with reason, or that other people should laugh at my appearance.

Ita tu me ames, ita Philolaches tuus te amet, ut venusta es. So may you love me, and so may your Philolaches love you, how charming you are. How say you, you hussy? In what words did you adjure? I revoke the present. Equidem, pol, miror tam catam, tam docilem te et bene doctam nunc stultam stulte facere. Troth, for my part I am surprised that you, a person so knowing, so clever, and so well educated, are not aware that you are acting foolishly.

Then give me your advice, I beg, if I have done wrong in anything. I' faith, you certainly do wrong, in setting your mind upon him alone, in fact, and humoring him in particular in this way and slighting other men.

It's the part of a married woman, and not of courtesans, to be devoted to a single lover. Why, what pest is this that has befallen my house? May all the Gods and Goddesses destroy me in the worst of fashions, if I don't kill this old hag with thirst, and hunger, and cold.

I don't want you, Scapha, to be giving me bad advice. You are clearly a simpleton, in thinking that he'll for everlasting be your friend and well-wisher. Nihilo ego, quam nunc tu, amata sum atque uni modo gessi morem: Things which you don't hope happen more frequently than things which you do hope.

Tibi idem futurum credo. Vix comprimor, quin involem illi in oculos stimulatrici. Illi me soli censeo esse oportere obsequentem Solam ille me soli sibi suo sumptu liberavit. Depend on it, the same will happen to yourself. I can scarcely withhold myself from flying at the eyes of this mischief-maker. I am of opinion that I ought to keep myself alone devoted to him, since to myself alone has he given freedom for himself alone.

Bene, hercle, factum et gaudeo mihi nil esse hujus causa. Inscita, ecastor, tu quidem es. What a charming woman, and of a disposition how chaste! On my word you really are silly. Because you care for this, whether he loves you.

Full text of "Works"

Prithee, why should I not care for it? You now are free. Perii, hercle, ni ego illam pessimis exemplis enicasso. Illa hanc corrumpit mulierem malesuada.

Heavens, I'm a dead man if I don't torture her to death after the most shocking fashion. That evil-persuading enticer to vice is corrupting this damsel. At hoc unum facito cogites: Eundem animum oportet nunc mihi esse gratum, ut impetravi, SCA. But take care and reflect upon this one thing, if you devote yourself to him alone, while now you are at this youthful age, you'll be complaining to no purpose in your aged years. I could wish myself this instant changed into a quinsy, that I might seize the throat of that old witch, and put an end to the wicked mischief-maker.

Online Library of Liberty

It befits me now to have the same grateful feelings since I obtained it, atque olim, priusquam id extudi, quum illi subblandiebar. Si tibi sat acceptum est fore tibi victum sempiternum atque illum amatorem tibi proprium futurum in vita, as formerly before I acquired it, when I used to lavish caresses upon him. May the Gods do towards me what they please, if for that speech I don't make you free over again, and if I don't torture Scapha to death.

If you are quite assured that you will have a provision to the end, and that this lover will be your own for life, soli gerundum censeo morem et capiendas crines. Ut fama est homini, exin solet pecuniam invenire.

Ego si bonam famam mihi servavero, sat ero dives.

A Short Introduction to Moral Philosophy (LF bi-lingual ed.) () - Online Library of Liberty

By my troth, since selling there must be, my father shall be sold much sooner than, while I'm alive, I'll ever permit you to be in want or go a-begging. Assume the character of a wife — Ver. Magis amabunt, quum me videbunt gratiam referre rem ferenti. Jam ista quidem absumpta res erit: Dies noctesque editur, bibitur, SCA. What's to become of the rest of those who are in love with you?

They'll love me the more when they see me displaying gratitude to one who has done me services. This property of his will certainly soon be at an end; day and night there's eating and drinking, neque quisquam parsimoniam adhibet: Si quid tu in illum bene voles loqui, id loqui licebit: Nec recte si illi dixeris, jam, ecastor, vapulabis.

Videas eam medullitus me amare. Oh, probus homo sum: Upon my faith, if I had paid sacrifice to supreme Jove with that money which I gave for her liberty, never could I have so well employed it. I see that, compared with Philolaches, you disregard all other men; Nunc, ne ejus causa vapulem, tibi potius assentabor.

  • T. MACCI PLAUTI MOSTELLARIA

Cedo mihi speculum et cum ornamentis arculam actutum, Scapha, ornata ut sim, quum huc adveniat Philolaches, voluptas mea. Gives her the mirror. Give me the mirror [4], and the casket with my trinkets, directly, Scapha, that I may be quite dressed when Philolaches, my delight, comes here.

A woman who neglects herself and her youthful age has occasion for a mirror; [Footnote 4: Give me the mirror — Ver. Probably a mirror with a handle, such as the servants usually held for their mistresses.

There is something comical in the notion of a female coming out into the street to make her toilet. Ob istuc verbum, ne nequiquam, Scapha, tam lepide dixeris, dabo aliquid hodie peculii — tibi, Philematium mea. Will you see that each hair is nicely arranged in its own place?

When you yourself are so nice, do believe that your hair must be nice. Nunc assentatrix scelesta est. Not giving the cosmetic to her. Lepide dictum de atramento atque ebore. What worse thing can possibly be spoken of than this woman? Now the jade's a flatterer, just now she was all contradictory. Hand me the ceruse [5].

Why, what need of ceruse have you? To paint my cheeks with it. On the same principle, you would want to be making ivory white with ink. Cleverly said that, about the ink and the ivory! I applaud you, Scapha. Hand me the ceruse — Ver. In the south, light skin color was considered beautiful. Tum tu igitur cedo purpurissum. Scita es tu quidem. Kisses the mirror and hands it to Scapha. Ei mihi misero, savium speculo dedit.

Well then, do you give me the rouge. I shan't give it. You really are a clever one. Do you wish to patch up a most clever piece with new daubing?

It's not right that any paint should touch that person, neither ceruse, nor quince-ointment, nor any other makeup. Take the mirror, then. Hands her the mirror. Nimis velim lapidem, qui ego illi speculo dimminuam caput. Hands her a washcloth. Linteum cape atque exterge tibi manus. Ut speculum tenuisti, metuo ne olant argentum manus.

Ne usquam argentum te accepisse suspicetur Philolaches. Non videor vidisse lenam callidiorem ullam alias. Take the towel and wipe your hands. I don't think that I ever did see any procuress more cunning. Quia, ecastor, mulier recte olet, ubi nil olet. Do you think I ought to be perfumed with unguents as well?

By no means do so. For those old women who are in the habit of anointing themselves with unguents, vamped up creatures, old hags, and toothless, who hide the blemishes of the person with paint, [Footnote 6: A woman smells best — Ver. Nihil hac docta doctius. How very cleverly she does understand everything!

There's nothing more knowing than this knowing woman! Non me istud curare oportet. Is ne quid emat, nisi quod sibi placere censeat. It befits not me to concern myself about that.