nolite confidere in principibus.
Put not your trust in Princes.
Psalms 146:3 (Septuagint 145:3, Vulgate 145:2)
For wherever violence is used, and injury done, though by hands appointed to administer Justice, it is still violence and injury, however colour'd with the Name, Pretences, or Forms of Law, the end whereof being to protect and redress the innocent, by an unbiassed application of it, to all who are under it; wherever that is not bona fide done, War is made upon the Sufferers, who having no appeal on Earth to right them, they are left to the only remedy in such Cases, an appeal to Heaven.
John Locke, The Second Treatise of Civil Government, §20
At left: the Liberty Tree Flag of 1775
Who else will I fail to save from the Capitol's vengeance?
Katniss Everdeen, Catching Fire, The Second Book of The Hunger Games, by Suzanne Collins [Scholastic Press, 2009, p.41]
Whoever is called a great minister,
when he finds that he cannot morally serve his prince, he resigns.
Confucius, Analects XI:23/24, translation after James Legge , Arthur Waley , D.C. Lau , and Joanna C. Lee 
Quare fremuerunt gentes, et populi meditati sunt inania?
Why do the heathen [gôyim] rage, and peoples imagine vain things?
"Unless," said I, "either philosophers become kings in the cities or those now called kings and rulers love wisdom seriously and adequately, and there is a conjunction of these two things, political power and philosophy, while the motley horde of the natures who at repesent pursue either apart from the other are excluded by force, there will be no end of evils, dear Glaucon, for the cities, nor, I think, for the human race either."
Plato, Republic, 473c-d, Republic I, translated by Paul Shorey, Loeb Classical Library, Harvard University Press, 1930, 1969, p.509, translation modified.
Numquid resina non est in Galaad?
Is there no balm in Gilead?
Haec enim dixit mihi Dominus,
vade et pone speculatorem et quodcumque viderit adnuntiet.
For thus hath the Lord said unto me,
Go, set a watchman [for thyself], let him declare what he seeth.
Et respondit et dixit, cecidit cecidit Babylon
et omnia sculptilia deorum contrita sunt in terram.
And he answered and said, Babylon is fallen, is fallen;
and all the images [and the artifacts] of her gods
he hath broken unto the ground.
Isaiah 21:6,9; extra words in brackets from the Septuagint; reference to the destruction of Babylon by the Assyrians in 689 BC.
It is clear to me now that the
Republic no longer functions.
Queen Amidala [Natalie Portman, Star Wars, The Phantom Menace, 1999]
Our rulers are theoretically "our" representatives, but they are busy turning us into the instruments of the projects they keep dreaming up. The business of governments, one might think, is to supply the framework of law within which we may pursue happiness on our own account. Instead, we are constantly being summoned to reform ourselves. Debt, intemperance, and incompetence in rearing our children are no doubt regettable, but they are vices, and if left to generate their own consequences, vices soon lead to the pain that corrects. Life is a better teacher of virtue than politicians, and most sensible governments in the past left moral faults alone. Instead, democratic citizenship in the twenty-first century means receiving a steam of improving "messages" from authority. Some may forgive these intrusions because they are so well intentioned. Who would defend prejudice, debt, or excessive drinking? The point, however, is that our rulers have no business telling us how to live. They are tiresome enough in their exercise of authority. They are intolerable when they mount the pulpit. We should never doubt that nationalizing the moral life is the first step toward totalitarianism.
Kenneth Minogue, The Servile Mind, How Democracy Erodes the Moral Life [Encounter Books, 2010, pp.2-3, color added]
If a ruler is upright, things go on even though he doesn't give orders;
if the ruler is not upright, he will not be obeyed,
even though he does give orders.
Confucius, Analects XIII:6, translation after James Legge , Arthur Waley , D.C. Lau , and Joanna C. Lee 
The real inequality now, of income and power, is not between capitalists and the workers but between government, with its minions and dependents, and the people. The Leftist rhetoric of the "1%" is actually a smoke screen, intended to conceal the real inequality of power and wealth that has arisen to the advantage of the political class. What Lactantius said of Roman bureaucrats now applies to the enforcers of the regulatory state, that "The activities of all these people were very rarely civil," especially to those with little power to resist them. Thus, small businesses, the hope of independence and success for many workers (to "be your own boss," in the words of Sinbad), the collective employers of most of the workforce, and the constant beneficiaries of glowing lip service from politicians, are usually just thrown to the wolves (the IRS, EPA, OSHA, etc.) when no one is looking.
The statesman who should attempt to direct people in what manner they ought to employ their capitals, would not only load himself with a most unnecessary attention, but assume an authority which could safely be trusted, not only to no single person, but to no council or senate whatever, and which would nowhere be so dangerous as in the hands of a man who had folly and presumption enough to fancy himself fit to exercise it.
Adam Smith, The Wealth of Nations, p. 423; quoted by Thomas Sowell in A Conflict of Visions, pp. 48-9.
Within the framework of traditional justice, where constitutional rights are essentially exemptions from the power of the state, rights to equal treatment or to freedom of speech or religion apply where there is "state action" but not when only private individuals or organizations are involved.
Thomas Sowell, The Quest for Cosmic Justice [The Free Press, 1999], p. 154
At one time you had a lot of people who hadn't had any economics saying foolish things. Now you have well-known economists saying foolish things.
Thomas Sowell, "The March of Foolish Things," The Wall Street Journal, September 5-6, 2015, A11
The Master said, "Lead them by laws,
order them by punishment, and people will flee and have no shame.
Lead them by virtue, order them by propriety,
and they will have shame and rectify."
Confucius, Analects II:3, translation after James Legge , Arthur Waley , and D.C. Lau 
Politics, the conservative political philosopher Michael Oakeshott claimed, "is an uninteresting form of activity to anyone who has no desire to rule others."
Joseph Epstein, "The Unstoppable Appeal of 'Going Forward'," The Wall Street Journal, July 1, 2015, A11
...che non si debbe mai lasciare seguire uno disordine per fuggire una guerra: perché la non si fugge ma si differisce a tuo disavvantaggio.
...that one should never permit a disorder to persist in order to avoid war, for war is not avoided thereby but merely deferred to one's own disadvantage...
che uno principe il quale non sia savio per sé stesso, non può essere consigliato bene...
A prince who is not wise himself cannot be wisely counseled...
Niccolò Machiavelli, The Prince [Daniel Donno translation, Bantam, 1981, pp. 20, 82], Italian text, Il Principe, Nuova edizione a cura di Giorgio Inglese [Giulio Einaudi editore s.p.a., Torino, 2013 e 2014, pp.24, 171]; cf. wisdom
I have a friend who once told me the difference between cats and dogs. When you get up in the morning and feed your dog, he looks up at you and thinks: "She comes, finds my food and pours it for me -- she must be a god." A cat thinks: "She comes, finds my food and pours it out for me -- I must be a god."
Politicians -- no matter how they started out, with what modesty or inner sense of stability -- tend to wind up as cats.
Peggy Noonan, "The Humble Pope, and the Beltway Cats," The Wall Street Journal, Saturday/Sunday, August 3-4, 2013, A13
How small of all that human hearts endure, That part which laws or kings can cause or cure! Still to ourselves in every place consigned, Our own felicity we make or find. With secret course, which no loud storms annoy, Glides the smooth current of domestic joy.
Three things fill the mind with ever new and increasing admiration and awe, the oftener and more steadily we reflect on them: the starry heavens above me, the moral law within me, and the Bank of England.
Enklinobarangus (), with apologies to Immanuel Kant
Aut non licet mihi quod volo facere?
Or am I not allowed to do what I wish with mine own?
The Master said, "Wealth and rank are what every man desires,
but if they can only be retained to the deteriment of the Way he professes,
he must relinquish them."
Confucius, Analects IV:5, translation, Arthur Waley 
The Right to Buy Weapons is the Right to be Free.
A.E. van Vogt, The Weapon Shops of Isher [1951, Pocket Books, Simon & Schuster, 1977, p.7]
Perché da uno armato a uno disarmato non è proporzione alcuna...
There can be no proper relation between one who is armed and one who is not.
Niccolò Machiavelli, The Prince [Daniel Donno translation, Bantam, 1981, p. 54], Italian text, Il Principe, Nuova edizione a cura di Giorgio Inglese [Giulio Einaudi editore s.p.a., Torino, 2013 e 2014, p.105]
Jack stepped back to the counter and slapped his hand on the scarred surface. "I need some ammo."
Abe concentrated on his bagel. "So? I need a watch battery. This is conversation?"
"To load the Ruger you sold me."
Now Abe looked up, his expression neutral, his voice flat. "Go lock the door."
Jack hesitated -- this was not the expected denial -- then did as Abe said. When he returned to the counter, Abe was already on his way to a rear corner. Jack followed. Abe unlocked what looked like a storage closet but turned out to be an empty space. He pushed on the rear wall, which swung away on hinges, then flipped a light switch and started down a narrow stone staircase. Words flickered to neon life on the staircase ceiling.
THE RIGHT TO BUY WEAPONS
IS THE RIGHT TO BE FREE
Something familiar about that.
They passed it, reached bottom...
...and stepped into an armory.
Jack froze on the threshold, gaping. Light from the overhead incandescents glinted off racks of pistols and rifles and other instruments of destruction like switchblades, clubs, swords, brass knuckles, and miscellaneous firearms from derringers to bazookas.
It all made sense now.
F. Paul Wilson, Cold City, A Repairman Jack Novel; The Early Years Trilogy: Book One [Tom Doherty Associates, 2012, p.234-235]
People who openly despise individualism, liberalism, limited government, civil society, and the armed self-defense of citizens have no business calling others "Fascists" or "Nazis." Yet it is their favorite accusation.
...universal spying as the principle of government. People were encouraged -- and compelled -- to spy upon one another, but this was obviously not how the state defended itself against real dangers; rather, it was a way of pushing the principle of totalitarianism to its extreme. As citizens, people were supposed to live in a perfect unity of goals, desires, and thoughts -- all expressed through the mouth of the leader. As individuals, however, they were expected to hate one another and to live in constant mutual hostility. Only thus could the isolation of individuals from one another achieve perfection. In fact, the unattainable ideal of the system seems to have been one where everyone is at the same time an inmate of a concentration camp and a secret police agent.
Leszek Koakowski (1927-2009), "The Marxist Roots of Stalinism," 1975, Is God Happy? Selected Essays, Basic Books, 2013, pp.100-101
E perché e' sono di tre generazioni cervelli -- l'uno intende da sé, l'altro discerne quello che altri intende, el terzo non intende né sé né altri -- quel primo è eccellentissimo, el secondo eccellente, el terzo inutile...
Minds are of three kinds: one is capable of thinking for itself; another is able to understand the thinking of others; and a third can neither think for itself nor understand the thinking of others. The first is of the highest excellence, the second is excellent, and the third is worthless.
Niccolò Machiavelli, The Prince [Daniel Donno translation, Bantam, 1981, p. 80], Italian text, Il Principe, Nuova edizione a cura di Giorgio Inglese [Giulio Einaudi editore s.p.a., Torino, 2013 e 2014, pp.166-167]
A democracy cannot exist as a permanent form of government. It can only exist until a majority of voters discover that they can vote themselves largess out of the public treasury.
Alexander Tytler (variously attributed)