cui bono

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cui bo·no

 (kwē′ bō′nō)
Utility, advantage, or self-interest considered as the determinant of value or motivation.

[From Latin cui bonō (est), for whom (it is) of advantage : cui, dative of quī, who + bonō, dative of bonum, advantage.]

cui bono

(kwiː ˈbəʊnəʊ)
for whose benefit? for what purpose?

cui bo•no

(kʊɪ ˈboʊ noʊ; Eng. ˈkwi ˈboʊ noʊ, ˈkaɪ-)
for whose benefit?

cui bono

A Latin phrase meaning for whose good.
References in classic literature ?
Beckford, -- in all the crack novels, I say, from those of Bulwer and Dickens to those of Bulwer and Dickens to those of Turnapenny and Ainsworth, the two little Latin words cui bono are rendered "to what purpose?
It was process of Evolution, I think, from Primal Necessity, but the fact remains in all the cui bono.
The prominent American commentator Roger Cohen wrote near the end of last month an article entitled "the captive Arab mind" or that mind which explains everything by looking for cui bono and always finds that the answer is Israel.
The thread of cui bono runs through the selections as well.
There used to be a Latin tag, cui bono - who did well out of it?
The phrase cui bono carries with it a sense of hidden guilt, I think, or a slightly conspiratorial meaning that suggests that an act might be to the benefit of actors unseen or unsuspected.
of Texas at Dallas) take a look at terrorism as a strategic state tool in the Middle East from the perspective of cui bono (who benefits?
Demon Lovers is a self-conscious application to early witchcraft theory of the issue of interest: cui bono.
To support these and the other cui bono arguments in his book Stephens offers a (rather scattered) historical case far the particular vulnerability of Christianity to doubt in the decades of early demonology.
If one tries to read through the longer output of demonological texts, through the seventeenth and into the eighteenth century, or simply pay attention to the entirety of each single text, it soon becomes clear that witchcraft theory was about many other topics (some of which Stephens himself discusses, in any case) and mattered in many other areas--often for the same cui bono reasons.
Also, the old Roman principle of cui bono should be the guiding light.
The extent to which both government and investors had to be adept at playing the market returns us to the question of cui bono, or how to explain Florentine citizens' interest in investing their wealth in the Dowry Fund (as Molho put it more directly several years ago in "L'amministrazione del debito pubblico," I ceti dirigenti nella Toscana del Quattrocento, Florence, 1987, 201).