DioLiu/Test1 · Datasets at Hugging Face

text stringlengths 0 78
its activity into an aid; and so that which is a hindrance is made
a furtherance to an act; and that which is an obstacle on the road
helps us on this road.

Reverence that which is best in the universe; and this is that which
makes use of all things and directs all things. And in like manner
also reverence that which is best in thyself; and this is of the same
kind as that. For in thyself also, that which makes use of everything
else, is this, and thy life is directed by this.

That which does no harm to the state, does no harm to the citizen.
In the case of every appearance of harm apply this rule: if the state
is not harmed by this, neither am I harmed. But if the state is harmed,
thou must not be angry with him who does harm to the state. Show him
where his error is.

Often think of the rapidity with which things pass by and disappear,
both the things which are and the things which are produced. For substance
is like a river in a continual flow, and the activities of things
are in constant change, and the causes work in infinite varieties;
and there is hardly anything which stands still. And consider this
which is near to thee, this boundless abyss of the past and of the
future in which all things disappear. How then is he not a fool who
is puffed up with such things or plagued about them and makes himself
miserable? for they vex him only for a time, and a short time.

Think of the universal substance, of which thou hast a very small
portion; and of universal time, of which a short and indivisible interval
has been assigned to thee; and of that which is fixed by destiny,
and how small a part of it thou art.

Does another do me wrong? Let him look to it. He has his own disposition,
his own activity. I now have what the universal nature wills me to
have; and I do what my nature now wills me to do.

Let the part of thy soul which leads and governs be undisturbed by
the movements in the flesh, whether of pleasure or of pain; and let
it not unite with them, but let it circumscribe itself and limit those
affects to their parts. But when these affects rise up to the mind
by virtue of that other sympathy that naturally exists in a body which
is all one, then thou must not strive to resist the sensation, for
it is natural: but let not the ruling part of itself add to the sensation
the opinion that it is either good or bad.

Live with the gods. And he does live with the gods who constantly
shows to them, his own soul is satisfied with that which is assigned
to him, and that it does all that the daemon wishes, which Zeus hath
given to every man for his guardian and guide, a portion of himself.
And this is every man's understanding and reason.

Art thou angry with him whose armpits stink? Art thou angry with him
whose mouth smells foul? What good will this danger do thee? He has
such a mouth, he has such arm-pits: it is necessary that such an emanation
must come from such things- but the man has reason, it will be said,
and he is able, if he takes pain, to discover wherein he offends-
I wish thee well of thy discovery. Well then, and thou hast reason:
by thy rational faculty stir up his rational faculty; show him his
error, admonish him. For if he listens, thou wilt cure him, and there
is no need of anger. Neither tragic actor nor whore...

As thou intendest to live when thou art gone out,...so it is in thy
power to live here. But if men do not permit thee, then get away out
of life, yet so as if thou wert suffering no harm. The house is smoky,
and I quit it. Why dost thou think that this is any trouble? But so
long as nothing of the kind drives me out, I remain, am free, and
no man shall hinder me from doing what I choose; and I choose to do
what is according to the nature of the rational and social animal.

The intelligence of the universe is social. Accordingly it has made
the inferior things for the sake of the superior, and it has fitted
the superior to one another. Thou seest how it has subordinated, co-ordinated
and assigned to everything its proper portion, and has brought together
into concord with one another the things which are the best.

How hast thou behaved hitherto to the gods, thy parents, brethren,
children, teachers, to those who looked after thy infancy, to thy
friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved
to all in such a way that this may be said of thee:

Never has wronged a man in deed or word. And call to recollection
both how many things thou hast passed through, and how many things
thou hast been able to endure: and that the history of thy life is
now complete and thy service is ended: and how many beautiful things
thou hast seen: and how many pleasures and pains thou hast despised;
and how many things called honourable thou hast spurned; and to how
many ill-minded folks thou hast shown a kind disposition.

Why do unskilled and ignorant souls disturb him who has skill and
knowledge? What soul then has skill and knowledge? That which knows
beginning and end, and knows the reason which pervades all substance
and through all time by fixed periods (revolutions) administers the
universe.

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

its activity into an aid; and so that which is a hindrance is made

a furtherance to an act; and that which is an obstacle on the road

helps us on this road.

Reverence that which is best in the universe; and this is that which

makes use of all things and directs all things. And in like manner

also reverence that which is best in thyself; and this is of the same

kind as that. For in thyself also, that which makes use of everything

else, is this, and thy life is directed by this.

That which does no harm to the state, does no harm to the citizen.

In the case of every appearance of harm apply this rule: if the state

is not harmed by this, neither am I harmed. But if the state is harmed,

thou must not be angry with him who does harm to the state. Show him

where his error is.

Often think of the rapidity with which things pass by and disappear,

both the things which are and the things which are produced. For substance

is like a river in a continual flow, and the activities of things

are in constant change, and the causes work in infinite varieties;

and there is hardly anything which stands still. And consider this

which is near to thee, this boundless abyss of the past and of the

future in which all things disappear. How then is he not a fool who

is puffed up with such things or plagued about them and makes himself

miserable? for they vex him only for a time, and a short time.

Think of the universal substance, of which thou hast a very small

portion; and of universal time, of which a short and indivisible interval

has been assigned to thee; and of that which is fixed by destiny,

and how small a part of it thou art.

Does another do me wrong? Let him look to it. He has his own disposition,

his own activity. I now have what the universal nature wills me to

have; and I do what my nature now wills me to do.

Let the part of thy soul which leads and governs be undisturbed by

the movements in the flesh, whether of pleasure or of pain; and let

it not unite with them, but let it circumscribe itself and limit those

affects to their parts. But when these affects rise up to the mind

by virtue of that other sympathy that naturally exists in a body which

is all one, then thou must not strive to resist the sensation, for

it is natural: but let not the ruling part of itself add to the sensation

the opinion that it is either good or bad.

Live with the gods. And he does live with the gods who constantly

shows to them, his own soul is satisfied with that which is assigned

to him, and that it does all that the daemon wishes, which Zeus hath

given to every man for his guardian and guide, a portion of himself.

And this is every man's understanding and reason.

Art thou angry with him whose armpits stink? Art thou angry with him

whose mouth smells foul? What good will this danger do thee? He has

such a mouth, he has such arm-pits: it is necessary that such an emanation

must come from such things- but the man has reason, it will be said,

and he is able, if he takes pain, to discover wherein he offends-

I wish thee well of thy discovery. Well then, and thou hast reason:

by thy rational faculty stir up his rational faculty; show him his

error, admonish him. For if he listens, thou wilt cure him, and there

is no need of anger. Neither tragic actor nor whore...

As thou intendest to live when thou art gone out,...so it is in thy

power to live here. But if men do not permit thee, then get away out

of life, yet so as if thou wert suffering no harm. The house is smoky,

and I quit it. Why dost thou think that this is any trouble? But so

long as nothing of the kind drives me out, I remain, am free, and

no man shall hinder me from doing what I choose; and I choose to do

what is according to the nature of the rational and social animal.

The intelligence of the universe is social. Accordingly it has made

the inferior things for the sake of the superior, and it has fitted

the superior to one another. Thou seest how it has subordinated, co-ordinated

and assigned to everything its proper portion, and has brought together

into concord with one another the things which are the best.

How hast thou behaved hitherto to the gods, thy parents, brethren,

children, teachers, to those who looked after thy infancy, to thy

friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved

to all in such a way that this may be said of thee:

Never has wronged a man in deed or word. And call to recollection

both how many things thou hast passed through, and how many things

thou hast been able to endure: and that the history of thy life is

now complete and thy service is ended: and how many beautiful things

thou hast seen: and how many pleasures and pains thou hast despised;

and how many things called honourable thou hast spurned; and to how

many ill-minded folks thou hast shown a kind disposition.

Why do unskilled and ignorant souls disturb him who has skill and

knowledge? What soul then has skill and knowledge? That which knows

beginning and end, and knows the reason which pervades all substance

and through all time by fixed periods (revolutions) administers the

universe.

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