1-500 | 501-1000 | 1001-1500 | 1501-1634
Book
1001 8 | equal portions~and according to its worth, times, substance,
1002 8 | incident. But examine, not to discover that any one~thing
1003 8 | hast not leisure or ability to read. But thou hast leisure
1004 8 | hast leisure or~ability to check arrogance: thou hast
1005 8 | arrogance: thou hast leisure to be superior to~pleasure
1006 8 | hast leisure to be superior to~pleasure and pain: thou
1007 8 | pain: thou hast leisure to be superior to love of fame,~
1008 8 | hast leisure to be superior to love of fame,~and not to
1009 8 | to love of fame,~and not to be vexed at stupid and ungrateful
1010 8 | ungrateful people, nay even to~care for them.~ Let no man
1011 8 | remember that it is~according to thy constitution and according
1012 8 | constitution and according to human nature to perform~
1013 8 | according to human nature to perform~social acts, but
1014 8 | sleeping is common also to irrational animals. But~
1015 8 | that which is according to each individual's nature
1016 8 | its own, and more suitable to its nature, and indeed also~
1017 8 | impression on the soul, apply to it the principles of Physic,
1018 8 | meetest with, immediately say to thyself: What~opinions has
1019 8 | bad? For if with respect to~pleasure and pain and the
1020 8 | of each, and with respect to fame and~ignominy, death
1021 8 | nothing wonderful or strange to me, if he does such and
1022 8 | mind that he is compelled to do so.~ Remember that as
1023 8 | Remember that as it is a shame to be surprised if the fig-tree~
1024 8 | produces figs, so it is to be surprised if the world
1025 8 | the~helmsman it is a shame to be surprised, if a man has
1026 8 | unfavourable.~ Remember that to change thy opinion and to
1027 8 | to change thy opinion and to follow him who corrects~
1028 8 | consistent with freedom as it is to persist in thy~error. For
1029 8 | which is exerted according to~thy own movement and judgement,
1030 8 | judgement, and indeed according to thy own~understanding too.~
1031 8 | this,~of what use is it to thee to find fault? For
1032 8 | of what use is it to thee to find fault? For nothing
1033 8 | what purpose then art thou? to~enjoy pleasure? See if common
1034 8 | regard in everything no less to the end than to the~beginning
1035 8 | no less to the end than to the~beginning and the continuance,
1036 8 | is it then for the ball to be thrown up, or harm for
1037 8 | thrown up, or harm for it to~come down, or even to have
1038 8 | it to~come down, or even to have fallen? And what good
1039 8 | fallen? And what good is it to the bubble~while it holds
1040 8 | too is a point.~ Attend to the matter which is before
1041 8 | for thou choosest rather to become~good to-morrow than
1042 8 | become~good to-morrow than to be good to-day.~ Am I doing
1043 8 | I do it with reference to the good of~mankind. Does
1044 8 | mankind. Does anything happen to me? I receive it and refer
1045 8 | receive it and refer it to~the gods, and the source
1046 8 | Such as bathing appears to thee- oil, sweat, dirt,
1047 8 | elsewhere.~ It is satisfaction to a man to do the proper works
1048 8 | is satisfaction to a man to do the proper works of a
1049 8 | is a proper work of a man to be benevolent to his own
1050 8 | of a man to be benevolent to his own kind, to~despise
1051 8 | benevolent to his own kind, to~despise the movements of
1052 8 | movements of the senses, to form a just judgement of~
1053 8 | plausible appearances, and to take a survey of the nature
1054 8 | and other things: the one~to the body which surrounds
1055 8 | surrounds thee; the second to the divine cause~from which
1056 8 | from which all things come to all; and the third to those
1057 8 | come to all; and the third to those who live~with thee.~
1058 8 | Pain is either an evil to the body- then let the body
1059 8 | what it~thinks of it- or to the soul; but it is in the
1060 8 | in the power of the soul to~maintain its own serenity
1061 8 | and tranquility, and not to think that~pain is an evil.
1062 8 | imaginations by often saying to thyself: now it is in~my
1063 8 | thyself: now it is in~my power to let no badness be in this
1064 8 | and I use each according to its value.- Remember this
1065 8 | Speak both in the senate and to every man, whoever he may
1066 8 | court is dead. Then turn to the rest,~not considering
1067 8 | whole race.~ It is thy duty to order thy life well in every
1068 8 | content; and no one~is able to hinder thee so that each
1069 8 | hindrance and by being content to transfer thy efforts to~
1070 8 | to transfer thy efforts to~that which is allowed, another
1071 8 | which~will adapt itself to this ordering of which we
1072 8 | arrogance; and be ready to~let it go.~ If thou didst
1073 8 | it is in thy power again to unite~thyself. God has allowed
1074 8 | thyself. God has allowed this to no other part, after it
1075 8 | separated and cut asunder, to come together again. But
1076 8 | put it in his~power not to be separated at all from
1077 8 | separated, he has allowed him to return and to be united
1078 8 | allowed him to return and to be united and to~resume
1079 8 | return and to be united and to~resume his place as a part.~
1080 8 | the universal has given to every rational being all~
1081 8 | rational animal is~able to make every hindrance its
1082 8 | hindrance its own material, and to use it for~such purposes
1083 8 | which thou~mayest expect to befall thee: but on every
1084 8 | For~thou wilt be ashamed to confess. In the next place
1085 8 | present.~But this is reduced to a very little, if thou only
1086 8 | thy mind, if it is unable to hold out against even~this.~
1087 8 | virtue which~is opposed to justice; but I see a virtue
1088 8 | virtue which is opposed to love~of pleasure, and that
1089 8 | about that which appears to give~thee pain, thou thyself
1090 8 | about itself.~ Hindrance to the perceptions of sense
1091 8 | perceptions of sense is an evil to the animal~nature. Hindrance
1092 8 | animal~nature. Hindrance to the movements (desires)
1093 8 | desires) is equally an evil to the~animal nature. And something
1094 8 | an impediment and an~evil to the constitution of plants.
1095 8 | that which is a~hindrance to the intelligence is an evil
1096 8 | intelligence is an evil to the intelligent nature.~
1097 8 | Apply all these things then to thyself. Does pain or sensuous
1098 8 | thee? The senses will look to that.- Has any obstacle
1099 8 | this obstacle is an evil to thee considered as a rational~
1100 8 | however which are proper to the understanding no other
1101 8 | understanding no other man is used~to impede, for neither fire,
1102 8 | intentionally given pain even to another.~ Different things
1103 8 | people. But it is my delight to~keep the ruling faculty
1104 8 | the things which happen to men, but looking at and~
1105 8 | using everything according to~its value.~ See that thou
1106 8 | secure this present time to thyself: for those who~rather
1107 8 | And what is it in any way to thee if these men of after~
1108 8 | feel and act~conformably to its proper constitution.
1109 8 | this?~ Nothing can happen to any man which is not a human
1110 8 | not a human accident, nor~to an ox which is not according
1111 8 | ox which is not according to the nature of an ox, nor
1112 8 | the nature of an ox, nor to a~vine which is not according
1113 8 | vine which is not according to the nature of a vine, nor
1114 8 | the nature of a vine, nor to a stone~which is not proper
1115 8 | stone~which is not proper to a stone. If then there happens
1116 8 | stone. If then there happens to each thing~both what is
1117 8 | And it is in thy~power to wipe out this judgement
1118 8 | particular thing which seems to thee to be right, why dost
1119 8 | thing which seems to thee to be right, why dost thou
1120 8 | But it is not worth while to live if this~cannot be done.-
1121 8 | which~it does not choose to do, even if it resist from
1122 8 | has nothing more secure to which he can~fly for, refuge
1123 8 | seen it and does~not fly to this refuge is unhappy.~
1124 8 | unhappy.~ Say nothing more to thyself than what the first
1125 8 | that it has been reported to thee that a certain~person
1126 8 | and then nothing happens to thee. Or rather add something,~
1127 8 | within her which appears to decay and to grow old and
1128 8 | which appears to decay and to grow old and to be~useless
1129 8 | decay and to grow old and to be~useless she changes into
1130 8 | nor in life be so busy as~to have no leisure.~ Suppose
1131 8 | then can these things do to prevent thy mind from remaining
1132 8 | By forming thyself hourly to freedom conjoined with~contentment,
1133 8 | they are?~ Dost thou wish to be praised by a man who
1134 8 | hour? Wouldst thou wish to please a man who does not
1135 8 | things for him~who is willing to draw it to him than the
1136 8 | who is willing to draw it to him than the aerial power
1137 8 | power for him who~is able to respire it.~ Generally,
1138 8 | wickedness does no harm at all to the universe; and~particularly,
1139 8 | of one man does no harm to another. It is~only harmful
1140 8 | another. It is~only harmful to him who has it in his power
1141 8 | who has it in his power to be released from it, as~
1142 8 | soon as he shall choose.~ To my own free will the free
1143 8 | another.~ The sun appears to be poured down, and in all
1144 8 | fall off. Such then ought to~be the out-pouring and diffusion
1145 8 | and thou wilt~not cease to live.~ Men exist for the
1146 8 | onward not the less, and to its object.~ Enter into
1147 9 | the sake of one another to help~one another according
1148 9 | help~one another according to their deserts, but in no
1149 9 | their deserts, but in no way to injure one~another, he who
1150 9 | lies is guilty of impiety~to the same divinity; for the
1151 9 | that are have a relation to all things that~come into
1152 9 | who is moved of himself to that which is contrary~to
1153 9 | to that which is contrary~to truth, for he had received
1154 9 | which he is not able now to distinguish falsehood from
1155 9 | alleging that it assigns things to the bad~and the good contrary
1156 9 | bad~and the good contrary to their deserts, because frequently
1157 9 | impiety. Now with respect to the~things towards which
1158 9 | towards these they who wish to follow nature should be
1159 9 | equally affected. With respect to pain, then,~and pleasure,
1160 9 | saying that they happen alike to~those who are produced in
1161 9 | in continuous series and to those who come~after them
1162 9 | of Providence,~according to which it moved from a certain
1163 9 | from a certain beginning to this ordering~of things,
1164 9 | of the things which~were to be, and having determined
1165 9 | be a man's happiest lot to depart from mankind without~
1166 9 | luxury and pride.~However to breathe out one's life when
1167 9 | is. Hast thou determined~to abide with vice, and has
1168 9 | experience yet induced thee to fly~from this pestilence?
1169 9 | wills. For such as it is to be~young and to grow old,
1170 9 | as it is to be~young and to grow old, and to increase
1171 9 | young and to grow old, and to increase and to reach maturity,
1172 9 | old, and to increase and to reach maturity, and to~have
1173 9 | and to reach maturity, and to~have teeth and beard and
1174 9 | beard and grey hairs, and to beget, and to be~pregnant
1175 9 | hairs, and to beget, and to be~pregnant and to bring
1176 9 | and to be~pregnant and to bring forth, and all the
1177 9 | character of a reflecting man, to be~neither careless nor
1178 9 | contemptuous with respect to death,~but to wait for it
1179 9 | with respect to death,~but to wait for it as one of the
1180 9 | be made best reconciled to death by~observing the objects
1181 9 | from which thou art going to be removed, and the~morals
1182 9 | For it~is no way right to be offended with men, but
1183 9 | men, but it is thy duty to care~for them and to bear
1184 9 | duty to care~for them and to bear with them gently; and
1185 9 | with them gently; and yet to remember that thy~departure
1186 9 | contrary way and attach us to life, to be permitted to
1187 9 | way and attach us to life, to be permitted to live~with
1188 9 | to life, to be permitted to live~with those who have
1189 9 | acts unjustly~acts unjustly to himself, because he makes
1190 9 | present~conduct directed to social good, and thy present
1191 9 | anything which is common to them all~move towards that
1192 9 | that they require something to keep them asunder,~and the
1193 9 | fire, but it is so ready to be kindled together~with
1194 9 | that which is a hindrance to ignition. Accordingly then~
1195 9 | degree also is it more~ready to mingle with and to be fused
1196 9 | ready to mingle with and to be fused with that which
1197 9 | with that which is akin to it.~Accordingly among animals
1198 9 | brings them together is seen to exert itself in the superior
1199 9 | the stars. Thus the ascent to the higher~degree is able
1200 9 | the higher~degree is able to produce a sympathy even
1201 9 | still though men strive to avoid this union, they are
1202 9 | especially fixed these~terms to the vine and like things,
1203 9 | that indulgence is given to thee for this~purpose. And
1204 9 | gods, too, are indulgent to such persons; and for~some
1205 9 | purposes they even help them to get health, wealth, reputation;~
1206 9 | admired: but direct thy will to one thing only, to put~thyself
1207 9 | will to one thing only, to put~thyself in motion and
1208 9 | put~thyself in motion and to check thyself, as the social
1209 9 | thrown up it is no evil to come down,~nor indeed any
1210 9 | down,~nor indeed any good to have been carried up.~ Penetrate
1211 9 | universe too.~ It is thy duty to leave another man's wrongful
1212 9 | evil. Turn thy thoughts now to the~consideration of thy
1213 9 | death. Is~this anything to fear? Turn thy thoughts
1214 9 | fear? Turn thy thoughts now to thy life under thy~grandfather,
1215 9 | under thy~grandfather, then to thy life under thy mother,
1216 9 | life under thy mother, then to thy life under~thy father;
1217 9 | thyself, Is this anything to fear? In like manner,~then,
1218 9 | of thy~whole life a thing to be afraid of.~ Hasten to
1219 9 | to be afraid of.~ Hasten to examine thy own ruling faculty
1220 9 | his ruling faculty is akin to thine.~ As thou thyself
1221 9 | immediately or remotely to a social~end, this tears
1222 9 | life, and does not allow it to be one, and~it is of the
1223 9 | peculiar form is~naturally made to endure.~ Thou hast endured
1224 9 | is constituted by~nature to do. But enough of this.~
1225 9 | that there is no~reason to take any trouble that these
1226 9 | same, up and down~from age to age. And either the universal
1227 9 | from change will continue~to change for ever, and these
1228 9 | and~do not look about thee to see if any one will observe
1229 9 | and consider such an event to be no small matter. For
1230 9 | groan while they pretend to obey?~Come now and tell
1231 9 | no one has condemned me to imitate~them. Simple and
1232 9 | philosophy. Draw me not aside~to indolence and pride.~ Look
1233 9 | perturbations with respect to the things~which come from
1234 9 | acts, for this is~according to thy nature.~ Thou canst
1235 9 | short is the~time from birth to dissolution, and the illimitable
1236 9 | change, and in obedience to her all things are now done~
1237 9 | like form, and will be~such to time without end. What,
1238 9 | been found in so many gods to rectify these things, but
1239 9 | world~has been condemned to be found in never ceasing
1240 9 | kind, changing from this to that.~ Enough of this wretched
1241 9 | and the part ought not to find fault with~what is
1242 9 | art thou~disturbed? Say to the ruling faculty, Art
1243 9 | power, why dost thou pray to them? But if they have power,
1244 9 | dost thou not pray for them to give thee the faculty of
1245 9 | then, is it not better to use what is in thy power~
1246 9 | power~like a free man than to desire in a slavish and
1247 9 | our power? Begin, then, to pray for such~things, and
1248 9 | thus: How shall I be able~to lie with that woman? Do
1249 9 | How shall I not desire to~lie with her? Another prays
1250 9 | How shall I not desire to be released? Another thus:~
1251 9 | How shall I not be~afraid to lose him? In fine, turn
1252 9 | I talk on such subjects to~those who visited me; but
1253 9 | visited me; but I continued to discourse on the nature
1254 9 | things as before, keeping to this main point, how the
1255 9 | circumstances; for never to desert~philosophy in any
1256 9 | that may befall us, nor to hold trifling talk~either
1257 9 | schools of philosophy; but to be intent only on~that which
1258 9 | considerations be present~to thy mind in the case of
1259 9 | individually. It is useful to perceive this, too, immediately
1260 9 | virtue nature has given to man to oppose to~every wrongful
1261 9 | nature has given to man to oppose to~every wrongful
1262 9 | has given to man to oppose to~every wrongful act. For
1263 9 | wrongful act. For she has given to man, as an antidote against~
1264 9 | it is possible for thee to correct by teaching~the
1265 9 | but that~which is evil to thee and harmful has its
1266 9 | didst not~expect such a man to err in such a way. For thou
1267 9 | given~thee by thy reason to suppose that it was likely
1268 9 | faithless~or ungrateful, turn to thyself. For the fault is
1269 9 | nor yet in such way as to have received from thy~very
1270 9 | done~something conformable to thy nature, and dost thou
1271 9 | nature, and dost thou seek to be paid for~it? Just as
1272 9 | and by working according to their several constitutions
1273 9 | man is formed by nature to acts of~benevolence, when
1274 9 | any other~way conducive to the common interest, he
1275 9 | he has acted conformably to~his constitution, and he
1276 10| gods and men as neither to find fault~with them at
1277 10| fault~with them at all, nor to be condemned by them?~ Observe
1278 10| thou art~formed by nature to bear it, or as thou art
1279 10| art not formed by nature to~bear it. If, then, it happens
1280 10| it. If, then, it happens to thee in such way as thou
1281 10| thou art formed~by nature to bear it, do not complain,
1282 10| thou art~formed by nature to bear it. But if it happens
1283 10| art not formed by nature to bear it, do not complain,
1284 10| thou art~formed by nature to bear everything, with respect
1285 10| everything, with respect to which it~depends on thy
1286 10| depends on thy own opinion to make it endurable and tolerable,
1287 10| thy interest or thy duty to do this.~ If a man is mistaken,
1288 10| thyself.~ Whatever may happen to thee, it was prepared for
1289 10| of that which is incident to it.~ Whether the universe
1290 10| manner intimately related to~the parts which are of the
1291 10| things which are assigned to me out of the whole; for
1292 10| for nothing is~injurious to the part, if it is for the
1293 10| even by any external cause to generate anything harmful
1294 10| generate anything harmful to itself.~By remembering,
1295 10| manner~intimately related to the parts which are of the
1296 10| shall rather direct~myself to the things which are of
1297 10| shall turn an my efforts to the common interest, and
1298 10| action which is advantageous to his~fellow-citizens, and
1299 10| whatever the state may assign~to him.~ The parts of the whole,
1300 10| whole would not continue to exist in a good condition,
1301 10| the parts being~subject to change and constituted so
1302 10| change and constituted so as to perish in various ways.
1303 10| did nature herself design to do evil to the things which
1304 10| herself design to do evil to the things which are~parts
1305 10| are~parts of herself, and to make them subject to evil
1306 10| and to make them subject to evil and of necessity~fall
1307 10| then it would be ridiculous~to affirm at the same time
1308 10| in their~nature subject to change, and at the same
1309 10| change, and at the same time to be surprised or~vexed as
1310 10| were happening contrary to nature, particularly~as
1311 10| a change from the solid to~the earthy and from the
1312 10| earthy and from the airy to the aerial, so that these
1313 10| and the airy part belong to thee from the time of~generation.
1314 10| in~the way of objection to what is said.~ When thou
1315 10| lose them, quickly return~to them. And remember that
1316 10| term Rational was intended to signify a~discriminating
1317 10| discriminating attention to every several thing and
1318 10| things which are assigned to thee by the common nature;
1319 10| names, without desiring~to be called by these names
1320 10| enter on another life. For to continue to be such as thou
1321 10| another life. For to continue to be such as thou hast~hitherto
1322 10| hast~hitherto been, and to be tom in pieces and defiled
1323 10| and gore, still intreat to be kept to the~following
1324 10| still intreat to be kept to the~following day, though
1325 10| exposed in the same state to the~same claws and bites.
1326 10| names: and if thou art able to abide in them, abide as
1327 10| as if thou~wast removed to certain islands of the Happy.
1328 10| thing at least in~thy life, to have gone out of it thus.
1329 10| thus. In order, however, to the~remembrance of these
1330 10| and that they wish not to be flattered, but wish~all
1331 10| wish~all reasonable beings to be made like themselves;
1332 10| neglect? But it is~thy duty so to look on and so to do everything,
1333 10| duty so to look on and so to do everything, that at the
1334 10| and how long~it is formed to exist and of what things
1335 10| things it is compounded, and to whom~it can belong, and
1336 10| belong, and who are able both to give it and take it away?~
1337 10| another, and constantly attend to it, and exercise thyself
1338 10| nothing is so much adapted to produce~magnanimity. Such
1339 10| gives himself up entirely to just doing in all his~actions,
1340 10| happens he resigns himself to the~universal nature. But
1341 10| universal nature. But as to what any man shall say or
1342 10| with what is now assigned to him; and he~lays aside all
1343 10| desires nothing else~than to accomplish the straight
1344 10| accomplishing the straight course to follow God.~ What need is
1345 10| since it is in thy power to~inquire what ought to be
1346 10| power to~inquire what ought to be done? And if thou seest
1347 10| oppose thee, go on~according to thy powers with due consideration,
1348 10| due consideration, keeping to that~which appears to be
1349 10| keeping to that~which appears to be just. For it is best
1350 10| be just. For it is best to reach this object, and~if
1351 10| will make any difference to thee, if another does what
1352 10| good daemon (happiness)?~ To her who gives and takes
1353 10| gives and takes back all, to nature, the man who is~instructed
1354 10| the little which remains to thee of life. Live as on
1355 10| man who lives~according to nature. If they cannot endure
1356 10| For~that is better than to live thus as men do.~ No
1357 10| man that a good man ought to~be, but be such.~ Constantly
1358 10| all individual things as to substance are a grain of~
1359 10| a grain of~a fig, and as to time, the turning of a gimlet.~
1360 10| constituted by nature as to die.~ Consider what men
1361 10| place. But a short time ago to how many they were slaves~
1362 10| universal nature~brings to each. And it is for its
1363 10| and the~universe loves to make whatever is about to
1364 10| to make whatever is about to be. I say then to the~universe,
1365 10| about to be. I say then to the~universe, that I love
1366 10| or that loves (is wont) to be produced"?~ Either thou
1367 10| already accustomed thyself to it,~or thou art going away,
1368 10| Let this always be plain to thee, that this piece of
1369 10| or wherever thou choosest to be.~For thou wilt find just
1370 10| is my ruling faculty now to me? And of what nature am
1371 10| with the poor flesh so as to move together~with it?~
1372 10| and he is Law, and assigns to every man what is fit. He
1373 10| anything or discontented to be~like a pig which is sacrificed
1374 10| And consider that only to the rational animal is~it
1375 10| rational animal is~it given to follow voluntarily what
1376 10| what happens; but simply to follow is a~necessity imposed
1377 10| s fault, forthwith turn to thyself~and reflect in what
1378 10| the like. For by attending to this thou wilt quickly~forget
1379 10| why art thou not content to pass through this short~
1380 10| not be in any man's power to say truly of thee that thou~
1381 10| Do thou only determine to live no longer,~unless thou
1382 10| neither does reason allow thee to live,~if thou art not such.~
1383 10| What is that which as to this material (our life)
1384 10| the way most conformable to reason. For whatever this
1385 10| may~be, it is in thy power to do it or to say it, and
1386 10| in thy power to do it or to say it, and do not make~
1387 10| hindered. Thou wilt not cease to lament till thy~mind is
1388 10| condition that, what luxury is to those who enjoy~pleasure,
1389 10| pleasure, such shall be to thee, in the matter which
1390 10| subjected~and presented to thee, the doing of the things
1391 10| things which are conformable~to man's constitution; for
1392 10| constitution; for a man ought to consider as an enjoyment~
1393 10| which it is in his power to do according to his own
1394 10| his power to do according to his own nature.~And it is
1395 10| everywhere. Now, it is not given to a~cylinder to move everywhere
1396 10| not given to a~cylinder to move everywhere by its own
1397 10| its own motion, nor yet to water nor to~fire, nor to
1398 10| motion, nor yet to water nor to~fire, nor to anything else
1399 10| to water nor to~fire, nor to anything else which is governed
1400 10| intelligence and reason are able to go through~everything that
1401 10| whatever harm may happen to any of them, that which
1402 10| either state or~citizen.~ To him who is penetrated by
1403 10| and any common precept, to remind him that he~should
1404 10| and transmit a man's fame to~aftertimes. For all such
1405 10| brief~existence is common to all things, and yet thou
1406 10| him who has attended thee to thy~grave another soon will
1407 10| The healthy eye ought to see all visible things and
1408 10| all visible things and not to say, I~wish for green things;
1409 10| hearing and smelling ought to be ready to perceive all~
1410 10| smelling ought to be ready to perceive all~that can be
1411 10| the healthy stomach ought to be~with respect to all food
1412 10| ought to be~with respect to all food just as the mill
1413 10| as the mill with respect to all things~which it is formed
1414 10| things~which it is formed to grind. And accordingly the
1415 10| healthy understanding~ought to be prepared for everything
1416 10| pleased with what is going to happen. Suppose~that he
1417 10| not be at last some one to~say to himself, Let us at
1418 10| at last some one to~say to himself, Let us at last
1419 10| is true that he was harsh to none of us, but I~perceived
1420 10| there are many who wish to get rid of us. Thou wilt
1421 10| cared, themselves wish me to depart, hoping perchance
1422 10| depart, hoping perchance to get some~little advantage
1423 10| then should a man cling to a longer stay~here? Do not
1424 10| away less kindly disposed to~them, but preserving thy
1425 10| ought thy departure from men to be, for~nature united thee
1426 10| for~nature united thee to them and associated thee.
1427 10| of the things according to nature.~ Accustom thyself
1428 10| being done by any person to inquire with thyself, For
1429 10| about it. For they are like to an axe, differing only in
1430 10| only in this that~they grow to the body. For indeed there
1431 11| animals~which corresponds to fruits others enjoy- it
1432 11| and truth and modesty, and to value nothing more~more
1433 11| sounds, and ask thyself as to each, if thou art mastered
1434 11| acts of virtue, remember to~apply thyself to their several
1435 11| remember to~apply thyself to their several parts, and
1436 11| parts, and by this division to come~to value them little:
1437 11| by this division to come~to value them little: and apply
1438 11| and apply this rule also to thy whole life.~ What a
1439 11| the body, and ready either to be extinguished or~dispersed
1440 11| or~dispersed or continue to exist; but so that this
1441 11| with dignity and in a way to~persuade another, without
1442 11| Let this always be present to thy mind, and never stop~
1443 11| good.~ What is thy art? To be good. And how is this
1444 11| the things which happen to them, and that it is according
1445 11| and that it is according to~nature for things to happen
1446 11| according to~nature for things to happen so, and that, if
1447 11| useful in~reminding men to beware of insolence; and
1448 11| purpose too~Diogenes used to take from these writers.~
1449 11| from these writers.~ But as to the middle comedy which
1450 11| such poetry and dramaturgy, to what end does it look!~
1451 11| which thou now~happenest to be.~ A branch cut off from
1452 11| social community. Now as~to a branch, another cuts it
1453 11| for it is in our power to grow again to~that which
1454 11| our power to grow again to~that which is near to us,
1455 11| again to~that which is near to us, and be to come a part
1456 11| which is near to us, and be to come a part which helps
1457 11| come a part which helps to make up~the whole. However,
1458 11| that which detaches itself to be brought to~unity and
1459 11| detaches itself to be brought to~unity and to be restored
1460 11| be brought to~unity and to be restored to its former
1461 11| unity and to be restored to its former condition. Finally,
1462 11| tree, and has continued to~have one life with it, is
1463 11| with it.~ As those who try to stand in thy way when thou
1464 11| art proceeding~according to right reason, will not be
1465 11| reason, will not be able to turn thee aside from~thy
1466 11| gentleness towards those who try to hinder~or otherwise trouble
1467 11| this also is a weakness, to be vexed at~them, as well
1468 11| vexed at~them, as well as to be diverted from thy course
1469 11| thy course of action and to~give way through fear; for
1470 11| nature which is inferior to art, for the arts imitate~
1471 11| If the things do not come to thee, the pursuits and avoidances
1472 11| still in a manner thou goest to them. Let then thy~judgement
1473 11| despise me. Let him look to that himself.~But I will
1474 11| himself.~But I will look to this, that I be not discovered
1475 11| man hate me? Let him look to~it. But I will be mild and
1476 11| towards every man, and ready~to show even him his mistake,
1477 11| the interior parts~ought to be such, and a man ought
1478 11| be such, and a man ought to be seen by the gods neither~
1479 11| complaining. For what evil is it to~thee, if thou art now doing
1480 11| doing what is agreeable to thy own nature, and~art
1481 11| this moment is suitable to the nature~of the universe,
1482 11| one another; and men wish to~raise themselves above one
1483 11| says, I have determined to~deal with thee in a fair
1484 11| man? There is no~occasion to give this notice. It will
1485 11| by acts. The~voice ought to be plainly written on the
1486 11| is honest and good ought to be exactly like a man who
1487 11| there~is no mistaking.~ As to living in the best way,
1488 11| soul, if it be~indifferent to things which are indifferent.
1489 11| about itself, nor comes to us; but these things remain~
1490 11| it being in our~power not to write them, and it being
1491 11| imperceptibly got admission to our minds, to wipe them~
1492 11| admission to our minds, to wipe them~out; and if we
1493 11| these things are according to~nature, rejoice in them,
1494 11| them, and they will be easy to thee: but if~contrary to
1495 11| to thee: but if~contrary to nature, seek what is conformable
1496 11| seek what is conformable to thy own nature, and~strive
1497 11| for every man~is allowed to seek his own good.~ Consider
1498 11| first: What is my~relation to men, and that we are made
1499 11| another respect, I was made to be set over them, as a ram
1500 11| opinions they are; and as to their acts, consider with
1-500 | 501-1000 | 1001-1500 | 1501-1634 |