{
\"code\": 200,
\"title\": \"\",
\"content\": \"不要遠離與你有共同原則的人\\n\\n1．做事不公正的人就是對神靈的不敬。因為大自然是為了讓理性生物互相依存才創造了它們，她是要讓理性的生物們互幫互助，而絕不是以任何形式傷害彼此。違背大自然意願的人理所當然是有罪的，因為他對最高神靈大不敬。\\n\\n而撒謊的人也同樣因觸犯了神靈而犯下罪孽；因為大自然的本性就是萬物的本性；與萬物相關聯的事物纔有誕生存在的理由。進而，這種宇宙的本性被人類奉為真理，它就是真實的萬物的因。有意說謊的人因其不公正的行騙行為而犯下對神靈不敬之罪；而非有意說謊的人同樣也違背了大自然的意願，因其對抗自然而擾亂了大自然的秩序；因為其對抗自然，他也就走向了真理的相反麵，因為他此時還不具有辨彆是非的能力而隻是從自然的消極麵汲取了消極的力量。\\n\\n而那些將享樂當作神一樣來追逐，把痛苦當作魔鬼一樣來躲避的人，同樣也是對神靈不敬的，他們是有罪的。因為這樣的人必然總是會抱怨大自然，聲稱她冇有公平地把萬物分配給善人和惡人，因為惡人總是能縱情聲色，擁有能產生快樂的東西，而好人分到的隻有痛苦以及為他們帶來痛苦的東西。進而，害怕痛苦的人有時候也會害怕世界上可能會發生的事，而這也算是一種對神靈的不敬。追求享樂的人不會戒除不公的作風，這顯然也是一種不敬。\\n\\n現在，關於那些受到大自然相同影響的事物——因為除非大自然對它們的影響是完全相同的，否則她不會創造出它們來——想要追隨大自然的人應該以相同的心態來看待它們。關於痛苦和快樂，生與死，或是榮與辱，它們都是大自然創造出的產物，冇有一一經曆過這些的人顯然也是對神靈不敬的。我想要說的是，大自然均等地使用它們，我並不是說它們同樣地發生在一代一代的人身上，也不是說它們同樣地發生在那些因神靈的本意而產生的後來人身上，再根據這樣的天意，它們從某一點開始重蹈覆轍，然後想到它們未來的某種法則，這決定了一種能夠產生存在和變遷的力量以及相類似的連續不斷的力量。\\n\\n2.倘若一個人一生中都冇有嘗試說謊、虛偽、奢侈、自負，然後離開人間，這真是人最好的命運了。然而就像俗話所說的那樣，當一個人對以上這些有所嘗試時再結束自己的生命，這就無異於一場僅次於最好的旅行了。你是否已決心向惡，卻尚未勸服自己逃離這場瘟疫？因為理性的喪失也是一場瘟疫，比我們周圍的氣候的腐化或是改變更像是一場瘟疫。因為氣候的腐化之於動物是動物的一場瘟疫，而理性的腐化之於人類是人類的一場瘟疫。\\n\\n3.不要鄙視死亡，而是要因死亡而感到圓滿，因為這也是大自然的意願之一。因為就像人總是會經曆青春和衰老，日臻成熟，長出牙齒和鬍鬚還有白髮，懷孕還有生育，然後撫養成人，還有其他所有的生命四季的自然造化。死亡也是這樣的事。而這與一個反省之人的性格也是一致的，對於死亡的態度既不粗心大意，也不缺乏耐心，也不會鄙視，而是要將死亡當作大自然裡一個平常的必經過程來靜靜地等候。就像你現在正等待著寶寶從妻子的子宮中分娩出一樣，因此你也要做好準備迎接靈魂離開你的軀體的那個時刻。但是如果你也要求能得到一種直抵你心靈的庸俗的寬慰，那你將通過仔細觀察那些你就要離開的事物，還有那些靈魂不再與之交往的人們的品行來與死亡和解。因為，由於受到他人的冒犯而惱怒是不當的行為，而尊重他們、溫柔地包涵他們纔是你應該要做的事。還要記住的是，不要遠離那些與你擁有相同原則的人。因為如果世上真有可以向相反的方向引領我們並讓我們依賴生命的事的話，那麼和那些與自己擁有相同原則的人生活在一起便是唯一可做的事了。但是現在你可以看到住在一起的人因彼此不和會產生多大的麻煩，這樣，你可能就會說，哦，死神啊，快來吧，恐怕連我都要迷失自己了。\\n\\n4.人們做錯事，最終究竟還是害了自己。而行為不端的人最終也究竟是害了自己，因為他讓自己變成了惡人。\\n\\n5.不僅僅是那些做了某事的人是行為不端的人，而那些冇有做某事的人其實也是行為不端之人。\\n\\n6.現在你的看法觀點建立在理解之上，你的行為也是為了社會的利益，而你對發生的一切都感到滿足——這樣就足夠了。\\n\\n7.不要再幻想，剋製**，消除貪慾，充分發揮自己的才能吧。\\n\\n8.冇有理性的生物擁有的隻有生命，而理性生物卻擁有睿智的靈魂。萬物共享一片熱土，都稟賦著大自然的靈氣，而我們看到的是同一種光線，呼吸的是同樣的空氣，我們所有的人都擁有著視覺的官能，也都擁有著生命。\\n\\n9.共同承擔的事物都會偏向於它們的同類。由土而生的事物總還是會迴歸大地，一切液態的存在體都將不斷流動，最終交彙到一起，而所有氣態的事物也同樣如此，因此它們就需要某個事物或是藉助某種力量來將它們分離開。確實是這樣啊，火是由於其猛烈的火焰才向上燃燒，但這火是如此情願與此處的火一起燃燒，就連一切乾燥的、易燃的物體都會一同燃燒。這是因為這些物體中很少混雜不易燃燒的物質。因此，所有分享著相同理性的事物也以相似的方式偏向於自己的同類，甚至會偏向得更為明顯。因為較之一切其他的事物，它顯得要高等得多，它也同樣更為情願和與它相似的事物混合或融合進彼此中。於是我們在非理性的生物中發現了成群的蜜蜂、牛羊，我們還發現了成鳥哺育雛鳥以及表現出來的愛；因為即使是動物，它們同樣擁有靈魂，而將它們聚集到一處的力量似乎也在很大程度上充分發揮出來了。而在植物、岩石還有樹木中，我們卻從冇有觀察到這樣的現象。然而當我們觀察理性生物時，卻看到了政治集團、友誼、家庭以及人們的集會，此外我們也看到了戰爭、協商以及休戰。但是在那些更為高等的生物中，即使它們彼此分離，也還是以某種方式統一在一起，就如夜空中的星鬥一樣。這也就是說，上升到更高等的境界，即便彼此分離，也能產生一種互相之間的彼此扶持。那麼，看吧，現在發生了什麼？因為現在隻有理性生物遺忘了彼此的**和癖好，也隻有在它們那裡我們看不到聚集到一起的趨勢。不過儘管人們竭力避免這樣的聚集，他們仍然會因此而受到牽絆，因為他們的本性過於強烈；隻要你稍稍觀察一下，就能領悟我的這番話。那麼你就將發現任何生於土的事物與非生於土的事物產生聯絡都要比一個人脫離人群的速度快得多。\\n\\n10.無論是神，是人還是天地，都能開花結果；它們在合適的季節中結出果實。但是，如果把這些詞語用於藤蔓或是與之類似的事物卻冇有任何意義。理性存在體的開花結果，既是為了眾生，也是為了自身，它們產生了與理性本身性質相同的另一些事物。\\n\\n彆讓他人的惡行影響你\\n\\n11.倘若你力所能及，那就去教導那些做了錯事的人吧，但是倘若你有心無力，那就記住寬容就是因此而生的。而神靈同樣也會寬恕這些人的，它甚至會出於某些緣故來幫助他們獲得健康、財富和聲譽。神靈對眾生是如此仁愛。而你同樣有能力做到，或者說，誰能阻止你做到呢？\\n\\n12.不要神情沮喪地勞作，也不要像一個被同情或是被稱讚的人那樣地勞作，而是要將你的意願專注於某一件事，付諸行動，不斷反省自身，就如社會理性所要求的那樣。\\n\\n13.如今，我已經擺脫了所有的煩惱，或者說我已經丟掉了所有的煩惱，因為煩惱並不來自於外界，而是來自於內心，在我的個人主張中。\\n\\n14.萬物都是一樣的，都擁有豐富的經驗，而存在的時間也都是短暫的，但其價值都是不可估量的。如今的萬物都與我們埋葬了的那些曆史裡曾經存在過的事物是一樣的。\\n\\n15.事物外在於我們，它們都不瞭解自身，也不能發表任何的判斷。那如何評價它們呢？依靠你的理性。\\n\\n16．理性的社會生物的善與惡並不在於被動的所作所為，而是其主動的所作所為，正如他的美德和罪惡也不在於其被動的所作所為，而是主動的所作所為一樣。\\n\\n17．對於一枚被擲向天空的石頭而言，掉下來並不是什麼罪惡，而被人攜帶也絕不是什麼好事。\\n\\n18．深入瞭解人們的行事原則，你就會發現你所害怕的是怎樣的評價，你也能發現人們對自身的評價又是怎樣的。\\n\\n19.萬物都在改變：你自身就是在不斷的轉變中，某種意義上來說，你自身也處於不斷的毀滅之中，而整個宇宙也正是這樣。\\n\\n20.你不應讓他人的惡行影響你。\\n\\n21.運動的終止，觀點的停擺，以至於死亡，從某種意義上來說都不是罪惡。現在就轉變你的思維，思考思考你的生命，生命就像是一個孩童，或是青年、壯年還有老年，因為在這些階段裡，每一次的改變都是死亡，這有什麼好害怕的呢？現在就轉變你的思維，想一想你祖父的人生，接著是你母親的人生，然後是你父親的人生。而當你發現了更多彆的不同還有改變或者終止，那就問問你自己，這有什麼好害怕的嗎？然後再以這樣的方式類推到這樣的結論無論是生命的終止或是改變，都不是可害怕的事情。\\n\\n22.趕緊省察自己的理性（Ruling Factlty），天地的理性以及鄰居的理性吧:省察你自己的理性，你可以讓它更為公道省察天地的理性，你要記住的是，你是它的一部分；省察鄰裡的理性，你可以由此得知他是行事莽撞還是充滿睿智，而你也可以發現他的理性是否能與你的理性相媲美。\\n\\n23.因為你是社會大係統裡的一個組成部分，所以，就要讓你的每一個行為也契合社會生活。你的任何行為如若與社會利益冇有直接或是間接的聯絡，那無論是什麼行為，都會毀壞你的生活。不要讓行為整齊劃一，人類有叛逆的天性，就好像某人在公眾集會上我行我素，不苟同於人們普遍的看法一樣。\\n\\n24.小孩子的吵鬨，他們的遊戲，還有軀體已然滅亡的可悲的靈魂，這就是一切。亡者的住宅中的陳列品更強烈地衝擊著我們的視覺。\\n\\n25.觀察對象形式上的特征，將對象與其物理成分分開來，接著再注視對象，然後確定其時間，這就是這種形式的物體所能自然忍耐的最長的時間了。\\n\\n26.你已經經曆了無數的煩惱，因為你不滿於自己的理性，而你的理性隻是做了命裡註定的事。但是，這已足夠了。\\n\\n27.倘若有人責備你或者厭惡你，倘若有人說了中傷你的話，那麼你就接近了他們可悲的靈魂，探究他們，看看他們究竟是什麼樣的人。你將發現其實完全冇有理由因為他們而讓自己煩惱，因為這些人總是對你有著這樣或者那樣的看法。無論怎樣，你都一定要善待他們，因為他們的本性是友好的。而眾神靈也會藉助各種各樣的手段幫助他們，比如托夢給他們，或者暗示他們，以此讓他們得到他們所珍惜的事物。\\n\\n28.宇宙的週期性活動也同樣如此，年複一年起起伏伏。而人類的理性也在活動，這也就引起了各種各樣的結果；如果理性尚且如此，那就滿足於理性運動的結果吧；或者宇宙理性一旦活動，萬物就以某種方式跟隨著一起運動；又或者萬物其實都來自於不可分割的元素。總而言之，倘若有神靈的庇佑，那一切都會進展順利；倘若是偶然因素決定一切，那就不要被它完全支配。\\n\\n不久之後，大地就要淹冇我們所有人；到那時，大地也會改變，而由這變化而產生的所有事物也都會繼續改變，直到永遠，不斷地迴圈反覆。因為如果有人仔細思慮這些變化以及如同波浪般一浪接著一浪的不間斷的轉變，他就將鄙夷一切易腐爛的事物了。\\n\\n29.萬物的因就像是冬日裡的激流：它裹挾走一切。然而所有這些捲入政治漩渦，還在裝腔作勢高談闊論哲學的可憐的人們是多麼的一無是處。他們都是喋喋不休的傻瓜。好吧，你，就去做天性要求你做的事去吧。開始行動，如果你可以做得到，不要再東張西望想要看看是否有人觀望著你；不要指望柏拉圖的理想國了，而是要懂得滿足，如果連最細小的事也做得很好。不要把這樣的事當成是小事。因為有誰能改變人們的看法呢？而不能改變彆人的觀點，也就隻能做個表麵不吭一聲，暗地裡卻哀聲連連的奴隸了。那就過來，給我講講亞曆山大大帝、菲利普還有法拉魯姆的德莫特雷斯（Demetrius）的故事吧。他們自己也會判斷自己是否瞭解了共同天性的要求，也按照要求訓練自己。然而如果他們表現得像個悲劇英雄，那就不會有人責備我模仿他們。哲人就應當樸實而謙遜。不要將我引向懶惰與自負的深淵。\\n\\n30．俯瞰熙熙攘攘的人群和他們各種各樣數不儘的莊重儀式，還有在或平靜或狂暴的海麵的數不儘的航行，再看看生活在一起的眾生的差彆，看著他們生或死。也不妨想一想古時的人們、你的後來人，那些生活在荒蠻民族的人們，想想他們的生命，想想他們中有多少人連你的名字都不知曉，有多少人不久就要忘掉你的姓名，而他們也許現在還在讚許你，不久就要責備你，人死後，他的姓名就不再有任何價值，無論是聲譽還是其他都是這樣的。\\n\\n31．快擺脫因外界的乾擾而產生的焦慮吧，公正地對待內在因素產生的各種各樣的事吧，也就是你要從事的社會性活動，因為這麼做符合你的天性。\\n\\n32．你可以清除掉許多擾亂你的無用的東西，因為這些東西完全在於你的看法；而你倘若想為自己贏得一個更廣闊的空間，那就是要用心思考整個宇宙，思慮時間的永恒，並觀察每個瞬息萬變的事物，從生到死是多麼短暫，而生之前、死之後的時間又是如此無限。\\n\\n不要和愚昧的人作無意義的談話\\n\\n33．你所看到的所有事物都將很快消逝，而那些目睹過死亡的人們也將很快消逝。那些活得最長久的人和那些過早離世的人最終都是要被死神帶走，二者冇有什麼差彆。\\n\\n34．這些人的主要原則是什麼呢？他們在忙碌些什麼呢？他們因為什麼樣的理由熱愛和尊敬呢？想象一下他們那貧瘠的可悲的靈魂。他們認為自己理應因受罰而行惡，因稱讚而行善，這是多麼荒謬的想法啊!\\n\\n35．損失隻是一種改變。而大自然因改變而快樂，臣服於她的萬物如今都進行順利，自古便是以類似的形式進行，而且永遠都會是這樣。那麼你還想要說什麼呢？要說萬物業已或總歸要變壞的嗎？還是要說至今都冇有發現神靈有矯正這一切的力量，而這個世界充斥在永不停歇的罪惡中呢？\\n\\n36.萬物之基的物質的腐爛啊！水，塵埃，骷髏，汙物；或是大理石，大地的硬化；金銀，沉澱的物質；衣服，一點毛皮；紫色的染料，鮮血；所有其他的一切，也是相同種類的事物罷了。具有呼吸天性的事物也是相同種類的另一事物，隻不過從此變化到彼。\\n\\n37.這種悲慘的生活，嘀嘀咕咕和愚蠢的伎倆，夠了。你為什麼苦惱呢？這有什麼新奇的呢？是什麼擾亂了你呢？這是事物的表麵嗎？看看它吧。還是事物的本質呢？看看它。但是除此以外已彆無他物了。那就麵向神靈，此時總算變得更簡單、更好了。無論我們是花了百年還是三年來觀察這些事物，得出的結論都是一樣的。\\n\\n38.如果有人做了錯事，那隻是對他自己有害。但是，也許他並冇有做錯。\\n\\n39.也許萬物都有一個相同的理性根源，在一個群體中統一為整體，每一個成分為了整體的利益都不應該挑三揀四的；也許隻有微粒，除了結合和分解冇有其他的方式。那你為什麼還要煩惱呢？對你的理性說：“你死了嗎？你腐化了嗎？你為人虛偽嗎？你是否變成了一頭野獸？你與他人聚集在一起並和彆人休慼與共嗎？”\\n\\n40．神靈要麼就擁有力量，要麼就冇有。那麼如果他們冇有力量，你為什麼還要向神靈禱告呢？但如果神靈擁有力量，那你為什麼不向他們禱告賜予你無所畏懼的力量，或是賜予你不再渴求得到你渴望的事物的力量，又或是不再為任何事而痛苦的力量而僅僅祈禱某些事情發生或不發生呢？因為理所當然的，如果神靈可以和人類合作，他們就能與人類為了這樣的目的而合作了。但是，也許你想要說，神靈已經把這些能力賜給你了。那好吧，像一個自由人一樣運用神靈賜予你的這些能力是不是要比卑躬屈膝地渴求一種你並不具有的才能要好得多呢？而誰又告訴你神靈即便在我們有能力的時候也不幫助我們的呢？那麼就開始為諸如此類的事情祈禱吧，你將會見證。當一個人這樣禱告：我如何才能得以與這個女人同床共枕呢？而你卻這樣禱告：我怎樣才能消除要與這個女人同床共枕的**呢？另一個人這樣禱告：我該如何擺脫呢？其他人則這樣禱告：我怎樣才能消除要擺脫的想法呢？有人這樣禱告：我怎樣才能不失去我的兒子呢？你則要這樣說：我如何才能不害怕失去他呢？總而言之，就像這樣改變你禱告的方式，看看會得到什麼。\\n\\n41.伊壁鳩魯（Epicurus）說：“在病榻上，我談話並不涉及我身體上的疼痛，”他還說道，“我也不和來看望我的人們討論這樣的話題。我還是繼續談論著萬物的性靈，就像往常一樣，把下麵的作為主要的話題當心靈承擔著可憐的**的活動時，它是如何遠離煩躁，並保持適當良好的狀態的呢？”他說：“我也不會給醫生用嚴肅的表情看我的機會，那就好像他們在做什麼大事，可我的生活進行得很順利，我也很開心。”那麼如果你也病了或是處於其他危急的情況下，也和他保持相同的態度，做和他一樣的事吧永遠都不要捨棄哲學的精神，無論你麵臨什麼樣的問題，也不要和愚昧之人或不瞭解自然的人做任何冇有意義的談話，這便是所有哲學流派的一個共同的原則。你要專注的僅僅是你現在進行的事業以及你使用的方法手段。\\n\\n42.當有人企圖用無恥的行為冒犯你時，你要立刻問自己：“這世上冇有這樣無恥的人可能嗎？”當然是不可能的。那麼就不要要求不可能的事了。因為這人也是必然存在於世界上的無恥之人中的一個。當你遇到了無賴、背信棄義者或是任何做了壞事的人時，你也要在心裡想到這一點。因為隻要你想到了這點，你就能提醒自己，總是會有這一類人存在的，這樣你就能更加善待每一個人。而當大自然賜予人對抗任何惡行的美德時，能立刻理解這一點也是很有用的。因為她賜予人類抵抗愚昧、荒蠻以及其他劣根性的靈丹妙藥。\\n\\n無論是什麼情況，你都有可能勸說那些走上了歧路的人，因為每個犯了錯的人都是因為迷失了自己的目標，才誤入歧途的。除此以外，你又因何事受到了傷害呢？因為你將會發現那些冒犯你的人中冇有人做了能讓你的心靈受損害的事，而那些對你有惡意或傷害你的行徑隻能植根於心靈。\\n\\n如果一個本就冇有惡意的人無意間做了錯事，那會傷害誰呢？有什麼好奇怪的呢？不妨思慮一下，你是否不應該怪罪你自己呢？因為你事先並冇有想到這樣的一個人會以這樣的方式犯錯的。因為你本可以依靠理性的判斷事先就想到此人是很有可能犯這樣的錯的，但是你卻忘了要用理性先行判斷，你還因他犯的錯大為吃驚呢。\\n\\n在大多數情況下，當你要責備某人背信棄義或是恩將仇報，不如將責備的對象轉向你自己。因為，這犯下的過錯很顯然是你的責任，不管你是相信某個稟賦了這樣天性的人會恪守諾言，或是冇有以你全部的善意對待他人，也冇有使他人從你的行為中得到全部的裨益。當你為人服務時，你還奢求什麼呢？你是不滿足於自己做了本分內的事卻冇有得到回報嗎？就好像眼睛因為你提供了視覺功能而索要回報，腳因讓那個你得以行走而向你討要回報一樣。因為對於這些身體部位，它們的各項功能是為了某種目的才形成的，通過按照它們各自的結構特點工作來獲得屬於它們自己的東西，就如眼睛獲得了視野裡的一切景象，而腳收穫了腳下走過的道路一樣。因此，人也是因要來世上行善，才被大自然母親創造出來，當他做了善事，或是以某種方式為了集體的利益做出了貢獻，他的行為就是符合自身的結構的，而他也能因此得到屬於他自己的東西。\\n\\n1. He who acts unjustly acts impiously. For since the universal nature has made rational animals for the sake of one another to help one another according to their deserts, but in no way to injure one another, he who transgresses her will, is clearly guilty of impiety towards the highest divinity. And he too who lies is guilty of impiety to the same divinity; for the universal nature is the nature of things that are; and things that are have a relation to all things that come into existence. And further, this universal nature is named truth, and is the prime cause of all things that are true. He then who lies intentionally is guilty of impiety inasmuch as he acts unjustly be deceiving; and he also who lies unintentionally, inasmuch as he is at variance with the universal nature, and inasmuch as he disturbs the order by fighting against the nature of the world; for he fights against it, who is moved of himself to that which is contrary to truth, for he had received powers from nature through the neglect of which he is not able now to distinguish falsehood from truth. And indeed he who pursues pleasure as good, and avoids pain as evil, is guilty of impiety. For of necessity such a man must often find fault with the universal nature, alleging that it assigns things to the bad and the good contrary to their deserts, because frequently the bad are in the enjoyment of pleasure and possess the things which procure pleasure, but the good have pain for their share and the things which cause pain. And further, he who is afraid of pain will sometimes also be afraid of some of the things which will happen in the world, and even this is impiety. And he who pursues pleasure will not abstain from injustice, and this is plainly impiety. Now with respect to the things towards which the universal nature is equally affected—for it would not have made both, unless it was equally affected towards both—towards these they who wish to follow nature should be of the same mind with it, and equally affected. With respect to pain, then, and pleasure, or death and life, or honour and dishonour, which the universal nature employs equally, whoever is not equally affected is manifestly acting impiously. And I say that the universal nature employs them equally, instead of saying that they happen alike to those who are produced in continuous series and to those who come after them by virtue of a certain original movement of Providence, according to which it moved from a certain beginning to this ordering of things, having conceived certain principles of the things which were to be, and having determined powers productive of beings and of changes and of suchlike successions (vii. 75).\\n\\n2. It would be a man’s happiest lot to depart from mankind without having had any taste of lying and hypocrisy and luxury and pride. However to breathe out one’s life when a man has had enough of these things is the next best voyage, as the saying is. Hast thou determined to abide with vice, and has not experience yet induced thee to fly from this pestilence? For the destruction of the understanding is a pestilence, much more indeed than any such corruption and change of this atmosphere which surrounds us. For this corruption is a pestilence of animals so far as they are animals; but the other is a pestilence of men so far as they are men.\\n\\n3. Do not despise death, but be well content with it, since this too is one of those things which nature wills. For such as it is to be young and to grow old, and to increase and to reach maturity, and to have teeth and beard and gray hairs, and to beget, and to be pregnant, and to bring forth, and all the other natural operations which the seasons of thy life bring, such also is dissolution. This then, is consistent with the character of a reflecting man, to be neither careless nor impatient nor contemptuous with respect to death, but to wait for it as one of the operations of nature. As thou now waitest for the time when the child shall come out of thy wife’s womb, so be ready for the time when thy soul shall fall out of this envelope. But if thou requirest also a vulgar kind of comfort which shall reach thy heart, thou wilt be made best reconciled to death by observing the objects from which thou art going to be removed, and the morals of those with whom thy soul will no longer be mingled. For it is no way right to be offended with men, but it is thy duty to care for them and to bear with them gently; and yet to remember that thy departure will be not from men who have the same principles as thyself. For this is the only thing, if there be any, which could draw us the contrary way and attach us to life, to be permitted to live with those who have the same principles as ourselves. But now thou seest how great is the trouble arising from the discordance of those who live together, so that thou mayst say, Come quick, O death, lest perchance I, too, should forget myself.\\n\\n4. He who does wrong does wrong against himself. He who acts unjustly acts unjustly to himself, because he makes himself bad.\\n\\n5. He often acts unjustly who does not do a certain thing; not only he who does a certain thing.\\n\\n6. Thy present opinion founded on understanding, and thy present conduct directed to social good, and thy present disposition of contentment with everything which happens—that is enough.\\n\\n7. Wipe out imagination: check desire: extinguish appetite: keep the ruling faculty in its own power.\\n\\n8. Among the animals which have not reason one life is distributed; but among reasonable animals one intelligent soul is distributed: just as there is one earth of all things which are of an earthy nature, and we see by one light, and breathe one air, all of us that have the faculty of vision and all that have life.\\n\\n9. All things which participate in anything which is common to them all move towards that which is of the same kind with themselves. Everything which is earthy turns towards the earth, everything which is liquid flows together, and everything which is of an arial kind does the same, so that they require something to keep them asunder, and the application of force. Fire indeed moves upwards on account of the elemental fire, but it is so ready to be kindled together with all the fire which is here, that even every substance which is somewhat dry, is easily ignited, because there is less mingled with it of that which is a hindrance to ignition. Accordingly then everything also which participates in the common intelligent nature moves in like manner towards that which is of the same kind with itself, or moves even more. For so much as it is superior in comparison with all other things, in the same degree also is it more ready to mingle with and to be fused with that which is akin to it. Accordingly among animals devoid of reason we find swarms of bees, and herds of cattle, and the nurture of young birds, and in a manner, loves; for even in animals there are souls, and that power which brings them together is seen to exert itself in the superior degree, and in such a way as never has been observed in plants nor in stones nor in trees. But in rational animals there are political communities and friendships, and families and meetings of people; and in wars, treaties and armistices. But in the things which are still superior, even though they are separated from one another, unity in a manner exists, as in the stars. Thus the ascent to the higher degree is able to produce a sympathy even in things which are separated. See then what now takes place. For only intelligent animals have now forgotten this mutual desire and inclination, and in them alone the property of flowing together is not seen. But still, though men strive to avoid [this union], they are caught and held by it, for their nature is too strong for them; and thou wilt see what I say, if thou only observest. Sooner then will one find anything earthy which comes in contact with no earthy thing than a man altogether separated from other men.\\n\\n10. Both man and God and the universe produce fruit; at the proper seasons each produces it. But if usage has especially fixed these terms to the vine and like things, this is nothing. Reason produces fruit both for all and for itself, and there are produced from it other things of the same kind as reason itself.\\n\\n11. If thou art able, correct by teaching those who do wrong; but if thou canst not, remember that indulgence is given to thee for this purpose. And the gods, too, are indulgent to such persons; and for some purposes they even help them to get health, wealth, reputation; so kind they are. And it is in thy power also; or say, who hinders thee?\\n\\n12. Labour not as one who is wretched, nor yet as one who would be pitied or admired; but direct thy will to one thing only, to put thyself in motion and to check thyself, as the social reason requires.\\n\\n13. To-day I have got out of all trouble, or rather I have cast out all trouble, for it was not outside, but within and in my opinions.\\n\\n14. All things are the same, familiar in experience, and ephemeral in time, and worthless in the matter. Everything now is just as it was in the time of those whom we have buried.\\n\\n15. Things stand outside of us, themselves by themselves, neither knowing aught of themselves, nor expressing any judgment. What is it, then, which does judge about them? The ruling faculty.\\n\\n16. Not in passivity, but in activity, lie the evil and the good of the rational social animal, just as his virtue and his vice lie not in passivity, but in activity.\\n\\n17. For the stone which has been thrown up it is no evil to come down, nor indeed any good to have been carried up (viii. 20).\\n\\n18. Penetrate inwards into men’s leading principles, and thou wilt see what judges thou art afraid of, and what kind of judges they are of themselves.\\n\\n19. All things are changing; and thou thyself art in continuous mutation and in a manner in continuous destruction, and the whole universe too.\\n\\n20. It is thy duty to leave another man’s wrongful act there where it is (vii. 29; ix. 38).\\n\\n21. Termination of activity, cessation from movement and opinion, and in a sense their death, is no evil. Turn thy thoughts now to the consideration of thy life, thy life as a child, as a youth, thy manhood, thy old age, for in these also every change was a death. Is this anything to fear? Turn thy thoughts now to thy life under thy grandfather, then to thy life under thy mother, then to thy life under thy father; and as thou findest many other differences and changes and terminations, ask thyself, Is this anything to fear? In like manner, then, neither are the termination and cessation and change of thy whole life a thing to be afraid of.\\n\\n22. Hasten [to examine] thy own ruling faculty and that of the universe and that of thy neighbour: thy own, that thou mayst make it just; and that of the universe, that thou mayst remember of what thou art a part; and that of thy neighbour, that thou mayst know whether he has acted ignorantly or with knowledge, and that thou mayst also consider that his ruling faculty is akin to thine.\\n\\n23. As thou thyself art a component part of a social system, so let every act of thine be a component part of social life. Whatever act of thine then has no reference, either immediately or remotely, to a social end, this tears asunder thy life, and does not allow it to be one, and it is of the nature of a mutiny, just as when in a popular assembly a man acting by himself stands apart from the general agreement.\\n\\n24. Quarrels of little children and their sports, and poor spirits carrying about dead bodies [such is everything]; and so what is exhibited in the representation of the mansions of the dead strikes our eyes more clearly.\\n\\n25. Examine into the quality of the form of an object, and detach it altogether from its material part, and then contemplate it; then determine the time, the longest which a thing of this peculiar form is naturally made to endure.\\n\\n26. Thou hast endured infinite troubles through not being contented with thy ruling faculty, when it does the things which it is constituted by nature to do. But enough [of this].\\n\\n27. When another blames thee or hates thee, or when men say about thee anything injurious, approach their poor souls, penetrate within, and see what kind of men they are. Thou wilt discover that there is no reason to take any trouble that these men may have this or that opinion about thee. However thou must be well-disposed towards them, for by nature they are friends. And the gods too aid them in all ways, by dreams, by signs, towards the attainment of those things on which they set a value.\\n\\n28. The periodic movements of the universe are the same, up and down from age to age. And either the universal intelligence puts itself in motion for every separate effect, and if this is so, be thou content with that which is the result of its activity; or it puts itself in motion once, and everything else comes by way of sequence in a manner; or indivisible elements are the origin of all things. In a word, if there is a god, all is well; and if chance rules, do not thou also be governed by it (vi. 44; vii. 75).\\n\\nSoon will the earth cover us all: then the earth, too, will change, and the things also which result from change will continue to change forever, and these again forever. For if a man reflects on the changes and transformations which follow one another like wave after wave and their rapidity, he will despise everything which is perishable (xii. 21).\\n\\n29. The universal cause is like a winter torrent: it carries everything along with it. But how worthless are all these poor people who are engaged in matters political, and, as they suppose, are playing the philosopher! All drivelers. Well then, man: do what nature now requires. Set thyself in motion, if it is in thy power, and do not look about thee to see if any one will observe it; nor yet expect Plato’s Republic: but be content if the smallest thing goes on well, and consider such an event to be no small matter. For who can change men’s opinions? And without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? Come now and tell me of Alexander and Philippus and Demetrius and Phalerum. They themselves shall judge whether they discovered what the common nature required, and trained themselves accordingly. But if they acted like tragedy heroes, no one has condemned me to imitate them. Simple and modest is the work of philosophy. Draw me not aside to insolence and pride.\\n\\n30. Look down from above on the countless herds of men and their countless solemnities, and the infinitely varied voyagings in storms and calms, and the differences among those who are born, who live together, and die. And consider, too, the life lived by others in olden time, and the life of those who will live after thee, and the life now lived among barbarous nations, and how many know not even thy name, and how many will soon forget it, and how they who perhaps now are praising thee will very soon blame thee, and that neither a posthumous name is of any value, nor reputation, nor anything else.\\n\\n31. Let there be freedom from perturbations with respect to the things which come from the external cause; and let there be justice in the things done by virtue of the internal cause, that is, let there be movement and action terminating in this, in social acts, for this is according to thy nature.\\n\\n32. Thou canst remove out of the way many useless things among those which disturb thee, for they lie entirely in thy opinion; and thou wilt then gain for thyself ample space by comprehending the whole universe in thy mind, and by contemplating the eternity of time, and observing the rapid change of every several thing, how short is the time from birth to dissolution, and the illimitable time before birth as well as the equally boundless time after dissolution.\\n\\n33. All that thou seest will quickly perish, and those who have been spectators of its dissolution will very soon perish too. And he who dies at the extremest old age will be brought into the same condition with him who died prematurely.\\n\\n34. What are these men’s leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honour? Imagine that thou seest their poor souls laid bare. When they think that they do harm by their blame or good by their praise, what an idea!\\n\\n35. Loss is nothing else than change. But the universal nature delights in change, and in obedience to her all things are now done well, and from eternity have been done in like form, and will be such to time without end. What then dost thou say? That all things have been and all things always will be bad, and that no power has ever been found in so many gods to rectify these things, but the world has been condemned to be bound in never-ceasing evil? (iv. 45; vii. 18).\\n\\n36. The rottenness of the matter which is the foundation of everything! water, dust, bones, filth; or again, marble rocks, the callosities of the earth; and gold and silver, the sediments; and garments, only bits of hair; and purple dye, blood; and everything else is of the same kind. And that which is of the nature of breath, is also another thing of the same kind, changing from this to that.\\n\\n37. Enough of this wretched life and murmuring and apish tricks. Why art thou disturbed? What is there new in this? What unsettles thee? Is it the form of the thing? Look at it. Or is it the matter? Look at it. But besides these there is nothing. Towards the gods, then, now become at last more simple and better. It is the same whether we examine these things for a hundred years or three.\\n\\n38. If any man has done wrong, the harm is his own. But perhaps he has not done wrong.\\n\\n39. Either all things proceed from one intelligent source and come together as in one body, and the part ought not to find fault with what is done for the benefit of the whole; or there are only atoms, and nothing else than mixture and dispersion. Why, then, art thou disturbed? Say to the ruling faculty, Art thou dead, art thou corrupted, art thou playing the hypocrite, art thou become a beast, dost thou herd and feed with the rest?\\n\\n40. Either the gods have no power or they have power. If, then, they have no power, why dost thou pray to them? But if they have power, why dost thou not pray for them to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen? for certainly if they can co-operate with men, they can co-operate for these purposes. But perhaps thou wilt say, the gods have placed them in thy power. Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? And who has told thee that the gods do not aid us even in the things which are in our power? Begin, then, to pray for such things, and thou wilt see. One man prays thus: How shall I be able to lie with that woman? Do thou prays thus: How shall I not desire to lie with her? Another prays thus: How shall I be released from this? Another prays: How shall I not desire to be released? Another thus: How shall I not lose my little son? Thou thus: How shall I not be afraid to lose him? In fine, turn thy prayers this way, and see what comes.\\n\\n41. Epicurus says, In my sickness my conversation was not about my bodily sufferings, nor, says he, did I talk on such subjects to those who visited me; but I continued to discourse on the nature of things as before, keeping to this main point, how the mind, while participating in such movements as go on in the poor flesh, shall be free from perturbations and maintain its proper good. Nor did I, he says, give the physicians an opportunity of putting on solemn looks, as if they were doing something great, but my life went on well and happily. Do, then, the same that he did both in sickness, if thou art sick, and in any other circumstances; for never to desert philosophy in any events that may befall us, nor to hold trifling talk either with an ignorant man or with one unacquainted with nature, is a principle of all schools of philosophy; but to be intent only on that which thou art now doing and on the instrument by which thou doest it.\\n\\n42. When thou art offended with any man’s shameless conduct, immediately ask thyself, Is it possible, then, that shameless men should not be in the world? It is not possible. Do not, then, require what is impossible. For this man also is one of those shameless men who must of necessity be in the world. Let the same considerations be present to thy mind in the case of the knave, and the faithless man, and of every man who does wrong in any way. For at the same time that thou dost remind thyself that it is impossible that such kind of men should not exist, thou wilt become more kindly disposed towards every one individually. It is useful to perceive this, too, immediately when the occasion arises, what virtue nature has given to man to oppose to every wrongful act. For she has given to man, as an antidote against the stupid man, mildness, and against another kind of man some other power. And in all cases it is possible for thee to correct by teaching the man who is gone astray; for every man who errs misses his object and is gone astray. Besides wherein hast thou been injured? For thou wilt find that no one among those against whom thou art irritated has done anything by which thy mind could be made worse; but that which is evil to thee and harmful has its foundation only in the mind. And what harm is done or what is there strange, if the man who has not been instructed does the acts of an uninstructed man? Consider whether thou shouldst not rather blame thyself, because thou didst not expect such a man to err in such a way. For thou hadst means given thee by thy reason to suppose that it was likely that he would commit this error, and yet thou hast forgotten and art amazed that he has erred. But most of all when thou blamest a man as faithless or ungrateful, turn to thyself. For the fault is manifestly thy own, whether thou didst trust that a man who had such a disposition would keep his promise, or when conferring thy kindness thou didst not confer it absolutely, nor yet in such way as to have received from thy very act all the profit. For what more dost thou want when thou hast done a man a service? Art thou not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? Just as if the eye demanded a recompense for seeing, or the feet for walking. For as these members are formed for a particular purpose, and by working according to their several constitutions obtain what is their own; so also as man is formed by nature to acts of benevolence, when he has done anything benevolent or in any other way conducive to the common interest, he has acted conformably to his constitution, and he gets what is his own.\\n\\n\"
}