If there is one realm in which it is essential to be sublime, it is in wickedness. You spit on a petty thief, but you can't deny a kind of respect for the great criminal.
Interpretation
This quote suggests that while minor wrongdoings are disdainful, there is a certain respect that can be given to those who commit grander acts of wickedness.
Denis Diderot reflects on the nature of wickedness, proposing that while society tends to scorn small-time criminals, there exists a fascination or even a form of respect for those who engage in more significant, audacious crimes. This distinction raises questions about morality, ethics, and the complexity of human behavior, highlighting how society’s judgments can vary based on the magnitude of wrongdoing.
In practice
In a literary analysis of Diderot's work, this quote could be used to explore themes of morality and respect.
The arbitrary rule of a just and enlightened prince is always bad. His virtues are the most dangerous and the surest form of seduction: they lull a people imperceptibly into the habit of loving, respecting, and serving his successor, whoever that successor may be, no matter how wicked or stupid.
This root [the potato], no matter how much you prepare it, is tasteless and floury. It cannot pass for an agreeable food, but it supplies a food sufficiently abundant and sufficiently healthy for men who ask only to sustain themselves. The potato is criticized with reason for being windy, but what matters windiness for the vigorous organisms of peasants and laborers?
Do you see this egg? With this you can topple every theological theory, every church or temple in the world.
There are three principal means of acquiring knowledge... observation of nature, reflection, and experimentation. Observation collects facts; reflection combines them; experimentation verifies the result of that combination.
In order to get as much fame as one's father one has to much more able than he.
All abstract sciences are nothing but the study of relations between signs.
The compass of compassion asks not what is good for me? but what is good? Not what is best for me but what is best. Not what is right for me but what is right. Not how much can we take? but How much ought we leave? and how much might we give? Not what is easy but what is worthy. Not what is practical but what is moral.
There's a schizoid quality to our relationship with animals, in which sentiment and brutality exist side by side. Half the dogs in America will receive Christmas presents this year, yet few of us pause to consider the miserable life of the pig - an animal easily as intelligent as a dog - that becomes the Christmas ham.
To deal with the true causes of war one must begin by recognizing as of prime relevancy to the solution of the problem the familiar fact that civilization is a partial, incomplete, and, to a great extent, superficial modification of barbarism.
Definition, rationality, and structure are ways of seeing, but they become prisons when they blank out other ways of seeing.
[When asked "Dr. Einstein, why is it that when the mind of man has stretched so far as to discover the structure of the atom we have been unable to devise the political means to keep the atom from destroying us?"] That is simple, my friend. It is because politics is more difficult than physics.
We must question the story logic of having an all-knowing all-powerful God, who creates faulty Humans, and then blames them for his own mistakes.
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