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The body politic, like the human body, begins to die from its birth, and bears in itself the causes of its destruction.

The mere impulse of appetite is slavery, while obedience to the law we prescribe to ourselves is liberty.

Those who think themselves the masters of others are indeed greater slaves than they.

The very right to vote imposes on me the duty to instruct myself in public affair, however little influence my voice may have in them.

We may add that frequent punishments are always a sign of weakness or remissness on the part of the government.

In a well-governed state, there are few punishments, not because there are many pardons, but because criminals are rare; it is when a state is in decay that the multitudes of crimes is a guarantee of impunity.

If there is in this world a well-attested account, it is that of vampires. Nothing is lacking: official reports, affidavits of well-known people, of surgeons, of priests, of magistrates; the judicial proof is most complete. And with all that, who is there who believes in vampires?

The bounds of possibility, in moral matters, are less narrow than we imagine: it is our weaknesses, our vices and our prejudices that confine them. Base souls have no belief in great men; vile slaves smile in mockery at the name of liberty.

As soon as any man says of the affairs of the State "What does it matter to me?" the State may be given up for lost.

for luxury either comes of riches or makes them necessary; it corrupts at once rich and poor, the rich by possession and the poor by covetousness; it sells the country to softness and vanity, and takes away from the State all its citizens, to make them slaves one to another, and one and all to public opinion.

Good laws lead to the making of better ones; bad ones bring about worse.

Under bad governments, this equality is only apparent and illusory: it serves only to-keep the pauper in his poverty and the rich man in the position he has usurped. In fact, laws are always of use to those who possess and harmful to those who have nothing: from which it follows that the social state is advantageous to men only when all have something and none too much.

Everything conspires to take away from a man who is set in authority over others the sense of justice and reason.