Book

1501 11|           what they do, we ought not to be~displeased; but if they
1502 11|             of the power~of behaving to each man according to his
1503 11|       behaving to each man according to his deserts. Accordingly
1504 11|            and in~a word wrong-doers to their neighbours.~ Fourth,
1505 11|            thou hast the disposition to commit them, though~either
1506 11|             with a certain~reference to circumstances. And in short,
1507 11|              must learn a great~deal to enable him to pass a correct
1508 11|             great~deal to enable him to pass a correct judgement
1509 11|           opinions then, and~resolve to dismiss thy judgement about
1510 11|              the most violent man do to thee, if thou continuest
1511 11|             thee, if thou continuest to be of a kind~disposition
1512 11|          very time when~he is trying to do thee harm, saying, Not
1513 11|           which are formed by~nature to be gregarious. And thou
1514 11|             Muses, and begin at last to be a man while thou~livest.
1515 11|           both are unsocial and lead to harm. And let this truth
1516 11|            let this truth be~present to thee in the excitement of
1517 11|            excitement of anger, that to be moved by~passion is not
1518 11|              they are~more agreeable to human nature, so also are
1519 11|           not the man who is subject to fits of passion and~discontent.
1520 11|         which a man's mind is nearer~to freedom from all passion,
1521 11|             degree also is it nearer to~strength: and as the sense
1522 11|             anger. For he who yields to pain and he who yields to
1523 11|            to pain and he who yields to anger,~both are wounded
1524 11|        Apollo), and it is this- that to expect bad men not to do~
1525 11|           that to expect bad men not to do~wrong is madness, for
1526 11|        desires an impossibility.~But to allow men to behave so to
1527 11|      impossibility.~But to allow men to behave so to others, and
1528 11|            to allow men to behave so to others, and to expect them
1529 11|             behave so to others, and to expect them not to~do thee
1530 11|               and to expect them not to~do thee any wrong, is irrational
1531 11|            not necessary: this tends to destroy social~union: this
1532 11|            this which thou art going to say comes not from the real~
1533 11|              of~things for a man not to speak from his real thoughts.
1534 11|             overpowered and~yielding to the less honourable and
1535 11|              the less honourable and to the perishable part, the~
1536 11|       perishable part, the~body, and to its gross pleasures.~ Thy
1537 11|         tendency, still in obedience to~the disposition of the universe
1538 11|         things which are conformable to its nature: still it~does
1539 11|       injustice and intemperance and to anger and grief and~fear
1540 11|            and indeed they are prior~to acts of justice.~ He who
1541 11|               what this object ought to be. For as~there is not
1542 11|           considered by the majority to be good, but only about~
1543 11|           interest; so also ought we to propose to ourselves an
1544 11|             also ought we to propose to ourselves an object which~
1545 11|          directs~all his own efforts to this object, will make all
1546 11|           town mouse.~ Socrates used to call the opinions of the
1547 11|             name of~Lamiae, bugbears to frighten children.~ The
1548 11|         their public spectacles used to set seats in~the shade for
1549 11|             Socrates excused himself to Perdiccas for not going
1550 11|              Perdiccas for not going to him,~saying, It is because
1551 11|            favour and then be unable to return it.~ In the writings
1552 11|             this precept,~constantly to think of some one of the
1553 11|           bid us in the morning look to the heavens that we~may
1554 11|               and what~Socrates said to his friends who were ashamed
1555 11|            reading wilt thou be able to lay down~rules for others
1556 11|             shalt have first learned to obey rules~thyself. Much
1557 11|               speaking harsh words.~ To look for the fig in winter
1558 11|         Epictetus, he should whisper to~himself, "To-morrow perchance
1559 11|              also a word of bad~omen to speak of the ears of corn
1560 11|               or rules) with~respect to giving his assent; and in
1561 11|           his assent; and in respect to his movements he~must be
1562 11|             they be made with regard to circumstances, that~they
1563 11|     interests, that they have regard to the~value of the object;
1564 11|          value of the object; and as to sensual desire, he should
1565 11|            keep away from it; and as to avoidance (aversion) he
1566 11|             not show~it with respect to any of the things which
1567 11|           mad or not.~ Socrates used to say, What do you want? Souls
1568 12|         things at which thou wishest to arrive by a circuitous~road,
1569 12|            thou dost not refuse them to thyself.~And this means,
1570 12|           past, and trust~the future to providence, and direct the
1571 12|             present only conformably to~piety and justice. Conformably
1572 12|             and justice. Conformably to piety, that thou mayest
1573 12|            the lot which is assigned to thee, for nature designed
1574 12|             thee for it. Conformably to justice, that thou mayest
1575 12|           things which~are agreeable to law and according to the
1576 12|       agreeable to law and according to the worth of each. And let~
1577 12|           the passive part will look to this. If then, whatever
1578 12|              when thou shalt be near to thy departure, neglecting
1579 12|            thou must some~time cease to live, but if thou shalt
1580 12|             if thou shalt fear never to have begun to live~according
1581 12|             fear never to have begun to live~according to nature-
1582 12|              begun to live~according to nature- then thou wilt be
1583 12|            thee, and thou wilt cease to be a stranger in thy~native
1584 12|              in thy~native land, and to wonder at things which happen
1585 12|            something unexpected, and to be dependent on this or
1586 12|              thou also usest~thyself to do this, thou wilt rid thyself
1587 12|             so far as it is thy duty to take care of them; but the
1588 12|           with the body, is attached to thee independent of thy
1589 12|            things which are attached to it by the impressions of~
1590 12|               and the things of time to come and of time that is
1591 12|             and if thou shalt strive to live only what is really
1592 12|      present- then thou wilt be able to pass that portion of life~
1593 12|            which remains for thee up to the time of thy death, free
1594 12|   perturbations, nobly, and obedient to thy own daemon (to the god~
1595 12|          obedient to thy own daemon (to the god~that is within thee).~
1596 12|       teacher should present himself to a man and bid him to think
1597 12|         himself to a man and bid him to think of~nothing and to
1598 12|              to think of~nothing and to design nothing which he
1599 12|            much~more respect have we to what our neighbours shall
1600 12|    neighbours shall think of us than~to what we shall think of ourselves.~
1601 12|             assured that if it ought to have been~otherwise, the
1602 12|             and if it were according to nature, nature~would have
1603 12|          convinced that it ought not to have been so:- for thou~
1604 12|             ordering of the universe to be~neglected unjustly and
1605 12|              death, and fame; who is to himself the cause of his~
1606 12|              has his~hand, and needs to do nothing else than use
1607 12|       purpose.~ What a power man has to do nothing except what God
1608 12|           what God will approve, and~to accept all that God may
1609 12|              give him.~ With respect to that which happens conformably
1610 12|            which happens conformably to nature, we ought~to blame
1611 12|      conformably to nature, we ought~to blame neither gods, for
1612 12|       Providence which allows itself to be~propitiated, make thyself
1613 12|          would not have the~fig-tree to bear juice in the figs and
1614 12|              in the figs and infants to cry and the horse to~neigh,
1615 12|         infants to cry and the horse to~neigh, and whatever else
1616 12|          Second,~make thy acts refer to nothing else than to a social
1617 12|           refer to nothing else than to a social end.~ Consider
1618 12|          things are formed by nature to change~and be turned and
1619 12|             change~and be turned and to perish in order that other
1620 12|           everything which is useful to the universal is always
1621 12|             the~will and not opposed to the general interest, but
1622 12|            seasonable and profitable to and congruent with the universal.~
1623 12|          would act; but with respect to what may happen to~thee
1624 12|           respect to what may happen to~thee from without, consider
1625 12|        either by chance or~according to Providence, and thou must
1626 12|         every being is from the seed to~the time of its receiving
1627 12|              the reception of a soul~to the giving back of the same,
1628 12|           duration. Are these~things to be proud of?~ Cast away
1629 12|              things happen according to the universal nature; and~
1630 12|              wrongful act is nothing to thee; and~further thou hast
1631 12|              this.~ Constantly bring to thy recollection those who
1632 12|             And let there be present to thy mind also everything
1633 12|              opportunities presented to him to show.~
1634 12|       opportunities presented to him to show.~