What people are saying - Write a review
We haven't found any reviews in the usual places.
Other editions - View all
alike Antisthenes Antoninus ascetic Athens Aulus Gellius Avidius Cassius Caesar called Cato character Christian Chrysippus Cloth Boards common conscience court Cynic death Demetrius dignity Diogenes Diogenes Laertius Dion Cassius Diss divine doctrines duty earnest emotion emperor Epictetus Epicurus evil fancy feeling freedom friends give gods graces Greek happiness Hermarchus Hermotimus honour human Ibid ideal influence intellectual language later live man's mind moral moralist Musonius Rufus nature Nero Nero's passed passions perfect perhaps Persius philosophy phrases Plato pleasure Plutarch Porch practice principles professed reason religious rigour Roman Rome rule rulers sage sect seemed Seneca sense social Socrates Sotion soul speaks spirit Stoa Stoic Stoic creed Stoic system Stoicism sympathy Tacitus teachers temper tenets thee theory things thou thought Thrasea tion tone true truth turn Vespasian virtue weak wise words Zenon Zeus
Page 79 - ... as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
Page 248 - When he had spoken, he looked round him with a placid air, and enjoyed the consciousness of his own beneficence. " Sir," said the prince, with great modesty, " as I, like all the rest of mankind, am desirous of felicity, my closest attention has been fixed upon your discourse: I doubt not the truth of a position, which a man so learned has, so confidently, advanced. Let me only know, what it is to lire according to nature." " When I find young men so humble and so docile," said the philosopher, "...
Page 214 - One man, when he has done a service to another, is ready to set it down to his account as a favour conferred. Another is not ready to do this, but still in his own mind he thinks of the man as his debtor, and he knows what he has done. A third in a manner does not even know what he has done, but he is like a vine which has produced grapes, and seeks for nothing more after it has once produced its proper fruit.
Page 184 - So that when you have shut your doors, and darkened your room, remember never to say that you are alone, for you are not; but God is within, and your genius is within, and what need have they of light to see what you are doing?
Page 215 - When thou wishest to delight thyself, think of the virtues of those who live with thee; for instance, the activity of one, and the modesty of another, and the liberality of a third, and some other good quality of a fourth.
Page 219 - Soon, very soon, thou wilt be ashes, or a skeleton, and either a name or not even a name; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and [like] little dogs biting one another, and little children quarrelling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled— Up to Olympus from the wide-spread earth.
Page 214 - ... honey, so a man when he has done a good act, does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season. Must a man, then, be one of these, who in a manner acts thus without observing it? Yes.
Page 128 - Two words form the key of the Baconian doctrine, Utility and Progress. The ancient philosophy disdained to be useful, and was content to be stationary. It dealt largely in theories of moral perfection, which were so sublime that they never could be more than theories ; in attempts to solve insoluble enigmas ; in exhortations to the attainment of unattainable frames of mind.
Page 208 - And again, figs, when they are quite ripe, gape open; and in the ripe olives the very circumstance of their being near to rottenness adds a peculiar beauty to the fruit. And the ears of corn bending down, and the lion's eyebrows, and the foam which flows from the mouth of wild boars, and many other things — though they are far from being beautiful, if a man should examine them severally— still, because they are consequent upon the things which are formed by nature, help to adorn them, and they...
Page 247 - The way to be happy is to live according to nature, in obedience to that universal and unalterable law with which every heart is originally impressed; which is not written on it by precept, but engraven by destiny, not instilled by education, but infused at our nativity.