The bourgeois thinkers of the eighteenth century thus turned Aristotle's formula on its head: satisfactions which the Greek philosopher had identified with leisure were now transposed to the sphere of work, while tasks lacking in any financial reward were drained of all significance and left to the haphazard attentions of decadent dilettantes. It now seemed as impossible that one could be happy and unproductive as it had once seemed unlikely that one could work and be human.
We must beware of trying to build a society in which nobody counts for anything except a politician or an official, a society where enterprise gains no reward and thrift no privileges
I'll follow, as they say, for reward. He that rewards me, God reward him. If I do grow great, I'll grow less; for I'll purge, and leave sack, and live cleanly, as a nobleman should do.
The Lord had given them the day and the Lord had given them the strength. And the day and the strength had been dedicated to labor, and the labor was its reward. Who was the labor for? What would be its fruits? These were irrelevant and idle questions.
That which leads us to the performance of duty by offering pleasure as its reward, is not virtue, but a deceptive copy and imitation of virtue.
[Lat., Nam quae voluptate, quasi mercede aliqua, ad officium impellitur, ea non est virtus sed fallax imitatio simulatioque virtutis.]
TO worship God even for the sake of salvation or any other reward is equally degenerate. Love knows no reward. Give your love unto to God, but do not ask anything in return even from Him through pray.
Justice is a commodity which in a more or less adulterated condition the State sells to the citizen as a reward for his allegiance, taxes and personal service.
The liberal reward of labor, therefore, as it is the necessary effect, so it is the natural symptom of increasing national wealth. The scanty maintenance of the laboring poor, on the other hand, is the natural symptom that things are at a stand, and their starving condition that they going backwards fast.