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 1 22|          gods, and named her the good goddess. Then at Rome, Numa,
 2 25|       The poets, therefore, with good reason say that the golden
 3 27|         MAN; AND OF ANGELS, BOTH GOOD AND BAD.~One subject remains,
 4 27|          placed the knowledge of good and evil, warning him that
 5 27|         receive the knowledge of good and evil, but he lost the
 6 29|          ask whether virtue is a good or an evil. It cannot be
 7 29|    cannot be denied that it is a good. If virtue is a good, vice,
 8 29|        is a good. If virtue is a good, vice, on the contrary,
 9 29|      virtue is on this account a good, because it overthrows vice,
10 29|      Thus it comes to pass, that good cannot exist without an
11 29|        with folly who think that good is caused by God, but say
12 29|        than those who think that good things could have existed,
13 29|        the same place. For since good things are contrary to evil,
14 29|         For there exist together good and evil things, prosperity
15 29|          I have often said, that good and evil are so connected
16 33|        XXXIII. WHAT IS THE CHIEF GOOD TO BE SOUGHT IN LIFE.~What
17 33|          LIFE.~What is the chief good must be an object of inquiry,
18 33|        made respecting the chief good of man, it ought to be settled
19 33|     therefore, whether the chief good which the philosophers mark
20 33|    bodily pleasure was the chief good, ought to be removed from
21 33|    himself to a beast. The chief good of Hieronymus is to be without
22 33|       given to man, if his chief good is judged to be common with
23 33|      Zeno thought that the chief good was to live agreeably to
24 33|         or to laughter? But this good befalls even dumb animals,
25 33|       then that is not the chief good which is ascribed to the
26 33|   Peripatetics make up the chief good of goods of the soul, and
27 33|        nor is that now the chief good which is assigned to the
28 33|          us, because this double good extends even to the cattle,
29 33|        that virtue was the chief good. But virtue cannot be the
30 33|       virtue cannot be the chief good, since, if it is the endurance
31 33|     effect and produce the chief good, because it cannot be attained
32 33|         made knowledge the chief good. This indeed belongs to
33 33|          definition of the chief good, because there may be a
34 33|        if it is the knowledge of good and useful things which
35 33| nevertheless it is not the chief good, because knowledge is not
36 34|        the wise man as the chief good. That men are born to justice
37 35|         IMMORTALITY IS THE CHIEF GOOD.~What, then, will be the
38 35|         immortality is the chief good, because it belongs both
39 35|        way to find out the chief good; therefore all philosophy
40 37|        he knew nothing, and made good his statement. ~
41 39|      placed the end of the chief good in bodily pleasure, that
42 42|       excellent, and full of all good qualities." The Sibyl also
43 53|        rather to die. If it is a good to which you call me, why
44 53|        it to wish to consult the good of any one against his will!
45 53|     deadly to myself? If it is a good, I do not envy it. Enjoy
46 53|          not envy it. Enjoy your good by yourself. There is no
47 53|        practice of that which is good, than to live in evil.~
48 55|        them, when they call evil good, and good evil. Many indeed
49 55|         they call evil good, and good evil. Many indeed of the
50 55|      virtue, that is, the common good of all, and said that it
51 57|          that which is right and good, and always avoids that
52 57|      able to distinguish between good and evil, depravity and
53 57|        he is ignorant of what is good and evil. Therefore he does
54 59|        bounty can by no means be good. Hence it is that, from
55 59|        to the destruction of the good. To these things were added
56 61|          moderation; if they are good, we ought to use them in
57 61|     inasmuch as they are plainly good by nature,-- for they are
58 61|    defence of your country, is a good, if against your country,
59 61|  passions, if you employ them to good purposes, will be virtues,
60 65|         injury, the latter works good; the former begins justice,
61 66|    things promised us; with what good things and how great blessedness
62 68|        He made it. Because He is good, he says, and envying no
63 68|        made the things which arc good. But we see that there are
64 68|          see that there are both good and evil things in the system
65 68|        made the things which are good, whence have such great
66 68|     prevail over those which are good? They were contained, he
67 68|        therefore there were also good things; so that either God
68 68|      nothing, or if He made only good things, the evil things
69 68|        are more eternal than the good things which had a beginning.
70 68|      Plato, the same God is both good, because He made good things,
71 68|       both good, because He made good things, and evil, because
72 68|      this account, because He is good. For He comprised all things,
73 68|       comprised all things, both good and evil; nor did He make
74 68|          For men enjoy all these good things which the world contains
75 71|      hand. If there shall be any good men, they will be esteemed
76 73|        that which is upright and good by no force, no terror,
77 73|       incorruptible treasures by good works, that he may be able,