No pleasure is in itself evil, but the things which produce certain pleasures entail annoyances many times greater than the pleasures themselves. (8)

Truly says Cudworth that the greatest ignorance of which our modern wiseacres accuse the ancients is their belief in the soul's immortality. Like the old skeptic of Greece, our scientists—to use an expression of the same Dr. Cudworth—are afraid that if they admit spirits and apparitions they must admit a God too; and there is nothing too absurd, he adds, for them to suppose, in order to keep out the existence of God. The great body of ancient materialists, skeptical as they now seem to us, thought otherwise, and Epicurus, who rejected the soul's immortality, believed still in a God, and Demokritus fully conceded the reality of apparitions. The preexistence and God-like powers of the human spirit were believed in by most all the sages of ancient days. p. 251

Where without any change in circumstances the things held to be just by law are seen not to correspond with the concept of justice in actual practice, such laws are not really just; but wherever the laws have ceased to be advantageous because of a change in circumstances, in that case the laws were for that time just when they were advantageous for the mutual dealings of the citizens, and subsequently ceased to be just when they were no longer advantageous. (38)

Μη φοβάσαι τον θεό,Μην ανησυχείτε για το θάνατο.Αυτό που είναι καλό είναι εύκολο να αποκτηθεί, καιΑυτό που είναι τρομερό είναι εύκολο να υπομείνει.

Δικαιοσύνης καρπὸς μέγιστος ἀταραξία.

Luxurious food and drinks, in no way protect you from harm. Wealth beyond what is natural, is no more use than an overflowing container. Real value is not generated by theaters, and baths, perfumes or ointments, but by philosophy.

Let no one be slow to seek wisdom when he is young nor weary in the search of it when he has grown old. For no age is too early or too late for the health of the soul. And to say that the season for studying philosophy has not yet come, or that it is past and gone, is like saying that the season for happiness is not yet or that it is now no more. Therefore, both old and young alike ought to seek wisdom, the former in order that, as age comes over him, he may be young in good things because of the grace of what has been, and the latter in order that, while he is young, he may at the same time be old, because he has no fear of the things which are to come. So we must exercise ourselves in the things which bring happiness, since, if that be present, we have everything, and, if that be absent, all our actions are directed towards attaining it.

τὸ φρικωδέστατον οὖν τῶν κακῶν ὁ θάνατος οὐθὲν πρὸς ἡμᾶς͵ ἐπειδήπερ ὅταν μὲν ἡμεῖς ὦμεν͵ ὁ θάνατος οὐ πάρεστιν͵ ὅταν δὲ ὁ θάνατος παρῇ͵ τόθ΄ ἡμεῖς οὐκ ἐσμέν.

He who is not satisfied with a little, is satisfied with nothing.

Self-sufficiency is the greatest of all wealth.

A happy and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness. (1)

Οὐκ ἔστιν ἡδέως ζῆν ἄνευ τοῦ φρονίμως καὶ καλῶς καὶ δικαίως, οὐδὲ φρονίμως καὶ καλῶς καὶ δικαίως ἄνευ τοῦ ἡδέως. ὅτῳ δὲ τοῦτο μὴ ὑπάρχει ἐξ οὗ ζῆν φρονίμως, καὶ καλῶς καὶ δικαίως ὑπάρχει, οὐκ ἔστι τοῦτον ἡδέως ζῆν.

If you reject absolutely any single sensation without stopping to discriminate with respect to that which awaits confirmation between matter of opinion and that which is already present, whether in sensation or in feelings or in any immediate perception of the mind, you will throw into confusion even the rest of your sensations by your groundless belief and so you will be rejecting the standard of truth altogether. If in your ideas based upon opinion you hastily affirm as true all that awaits confirmation as well as that which does not, you will not escape error, as you will be maintaining complete ambiguity whenever it is a case of judging between right and wrong opinion.

Of all the means which wisdom acquires to ensure happiness throughout the whole of life, by far the most important is friendship.

Of our desires some are natural and necessary, others are natural but not necessary; and others are neither natural nor necessary, but are due to groundless opinion.

Natural justice is a symbol or expression of usefulness, to prevent one person from harming or being harmed by another.

Those animals which are incapable of making binding agreements with one another not to inflict nor suffer harm are without either justice or injustice; and likewise for those peoples who either could not or would not form binding agreements not to inflict nor suffer harm.

It is impossible for a man who secretly violates the terms of the agreement not to harm or be harmed to feel confident that he will remain undiscovered, even if he has already escaped ten thousand times; for until his death he is never sure that he will not be detected.

Among the things held to be just by law, whatever is proved to be of advantage in men's dealings has the stamp of justice, whether or not it be the same for all; but if a man makes a law and it does not prove to be mutually advantageous, then this is no longer just. And if what is mutually advantageous varies and only for a time corresponds to our concept of justice, nevertheless for that time it is just for those who do not trouble themselves about empty words, but look simply at the facts.

We must consider both the ultimate end and all clear sensory evidence, to which we refer our opinions; for otherwise everything will be full of uncertainty and confusion.

The flesh receives as unlimited the limits of pleasure; and to provide it requires unlimited time. But the mind, intellectually grasping what the end and limit of the flesh is, and banishing the terrors of the future, procures a complete and perfect life, and we have no longer any need of unlimited time. Nevertheless the mind does not shun pleasure, and even when circumstances make death imminent, the mind does not lack enjoyment of the best life.

Chance seldom interferes with the wise man; his greatest and highest interests have been, are, and will be, directed by reason throughout his whole life.

Luxurious food and drinks, in no way protect you from harm. Wealth beyond what is natural, is no more use than an overflowing container. Real value is not generated by theaters, and baths, perfumes or ointments, but by philosophy.

He who is not satisfied with a little, is satisfied with nothing.

Self-sufficiency is the greatest of all wealth.

A happy and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness.

It is impossible to live a pleasant life without living wisely and honorably and justly, and it is impossible to live wisely and honorably and justly without living pleasantly. Whenever any one of these is lacking, when, for instance, the man is not able to live wisely, though he lives honorably and justly, it is impossible for him to live a pleasant life.

No pleasure is in itself evil, but the things which produce certain pleasures entail annoyances many times greater than the pleasures themselves.

It is impossible for someone to dispel his fears about the most important matters if he doesn't know the nature of the universe but still gives some credence to myths. So without the study of nature there is no enjoyment of pure pleasure.

The wealth required by nature is limited and is easy to procure; but the wealth required by vain ideals extends to infinity.

Where without any change in circumstances the things held to be just by law are seen not to correspond with the concept of justice in actual practice, such laws are not really just; but wherever the laws have ceased to be advantageous because of a change in circumstances, in that case the laws were for that time just when they were advantageous for the mutual dealings of the citizens, and subsequently ceased to be just when they were no longer advantageous.

Those who were best able to provide themselves with the means of security against their neighbors, being thus in possession of the surest guarantee, passed the most agreeable life in each other's society; and their enjoyment of the fullest intimacy was such that, if one of them died before his time, the survivors did not mourn his death as if it called for sympathy.

The end of living, or the ultimate good, which is to be sought for its own sake, according to the universal opinion of mankind, is happiness; yet men, for the most part, fail in the pursuit of this end, either because they do not form a right idea of the nature of happiness, or because they do not make use of proper means to attain it.

Continence is a branch of temperance, which prevents the diseases, infamy, remorse, and punishment, to which those are exposed, who indulge themselves in unlawful amours.

Gentleness, as opposed to an irascible temper, greatly contributes to the tranquility and happiness of life, by preserving the mind from perturbation, and arming it against the assaults of calumny and malice.

A wise man, who puts himself under the government of reason, will be able to receive an injury with calmness, and to treat the person who committed it with lenity; for he will rank injuries among the casual events of life, and will prudently reflect that he can no more stop the natural current of human passions, than he can curb the stormy winds.

Moderation, in the pursuit of honors or riches, is the only security against disappointment and vexation. A wise man, therefore, will prefer the simplicity of rustic life to the magnificence of courts.

Fortitude, the virtue which enables us to endure pain, and to banish fear, is of great use in producing tranquility. Philosophy instructs us to pay homage to the gods, not through hope or fear, but from veneration of their superior nature. It moreover enables us to conquer the fear of death, by teaching us that it is no proper object of terror; since, whilst we are, death is not, and when death arrives, we are not: so that it neither concerns the living nor the dead.

Justice respects man as living in society, and is the common bond without which no society can subsist.

Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?

Nearly allied to justice are the virtues of beneficence, compassion, gratitude, piety, and friendship.

Sobriety, as opposed to inebriety and gluttony, is of admirable use in teaching men that nature is satisfied with a little, and enabling them to content themselves with simple and frugal fare.

Since, of desires some are natural and necessary; others natural, but not necessary; and others neither natural nor necessary, but the offspring of false judgment; it must be the office of temperance to gratify the first class, as far as nature requires: to restrain the second within the bounds of moderation; and, as to the third, resolutely to oppose, and, if possible, entirely repress them.

Since it is every man's interest to be happy through the whole of life, it is the wisdom of every one to employ philosophy in the search of felicity without delay; and there cannot be a greater folly, than to be always beginning to live.

The happiness which belongs to man, is that state in which he enjoys as many of the good things, and suffers as few of the evils incident to human nature as possible; passing his days in a smooth course of permanent tranquility. A wise man, though deprived of sight or hearing, may experience happiness in the enjoyment of the good things which yet remain; and when suffering torture, or laboring under some painful disease, can mitigate the anguish by patience, and can enjoy, in his afflictions, the consciousness of his own constancy.

Pleasure, or pain, is not only good, or evil, in itself, but the measure of what is good or evil, in every object of desire or aversion; for the ultimate reason why we pursue one thing, and avoid another, is because we expect pleasure from the former, and apprehend pain from the latter. If we sometimes decline a present pleasure, it is not because we are averse to pleasure itself, but because we conceive, that in the present instance, it will be necessarily connected with a greater pain. In like manner, if we sometimes voluntarily submit to a present pain, it is because we judge that it is necessarily connected with a greater pleasure.

There are two kinds of pleasure: one consisting in a state of rest, in which both body and mind are undisturbed by any kind of pain; the other arising from an agreeable agitation of the senses, producing a correspondent emotion in the soul. It is upon the former of these that the enjoyment of life chiefly depends. Happiness may therefore be said to consist in bodily ease, and mental tranquility.

This happy state can only be obtained by a prudent care of the body, and a steady government of the mind. The diseases of the body are to be prevented by temperance, or cured by medicine, or rendered tolerable by patience.

Against the diseases of the mind, philosophy provides sufficient antidotes. The instruments which it employs for this purpose are the virtues; the root of which, whence all the rest proceed, is prudence. This virtue comprehends the whole art of living discreetly, justly, and honorably, and is, in fact, the same thing with wisdom. It instructs men to free their understandings from the clouds of prejudice; to exercise temperance and fortitude in the government of themselves: and to practice justice towards others. Although pleasure, or happiness, which is the end of living, be superior to virtue, which is only the means, it is every one's interest to practice all the virtues; for in a happy life, pleasure can never be separated from virtue.

A prudent man, in order to secure his tranquility, will consult his natural disposition in the choice of his plan of life. If, for example, he be persuaded that he should be happier in a state of marriage than in celibacy, he ought to marry; but if he be convinced that matrimony would be an impediment to his happiness, he ought to remain single.