The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

for a person to banish all fear about those things which are called most essential, unless he knew what is the nature of the universe, or if he had any idea that the fables told about it could be true; and therefore it is that a person cannot enjoy unmixed pleasure without physiological knowledge.”

“It would be no good for a man to secure himself safety as far as men are concerned, while in a state of apprehension as to all the heavenly bodies, and those under the earth, and in short, all those in the infinite.”

“Irresistible power and great wealth may, up to a certain point, give us security as far as men are concerned; but the security of men in general depends upon the tranquillity of their souls, and their freedom from ambition.”

“The riches of nature are defined and easily procurable; but vain desires are insatiable.”

“The wise man is but little favored by fortune; but his reason procures him the greatest and most valuable goods, and these he does enjoy, and will enjoy the whole of his life.”

“The just man is the freest of all men from disquietude; but the unjust man is a perpetual prey to it.”

“Pleasure in the flesh is not increased when once the pain arising from want is removed; it is only diversified.”

“The most perfect happiness of the soul depends on these reflections, and on opinions of a similar character on all those questions which cause the greatest alarm to the mind.”

“Infinite and finite time both have equal pleasure, if anyone measures its limits by reason.”

“If the flesh could experience boundless pleasure, it would want to dispose of eternity.”145

“But reason, enabling us to conceive the end and dissolution of the body, and liberating us from the fears relative to eternity, procures for us all the happiness of which life is capable, so completely that we have no further occasion to include eternity in our desires. In this disposition of mind, man is happy even when his troubles engage him to quit life; and to die thus, is for him only to interrupt a life of happiness.”

“He who is acquainted with the limits of life knows that that which removes the pain which arises from want, and which makes the whole of life perfect, is easily procurable; so that he has no need of those things which can only be attained with trouble.”

“But as to the subsisting end, we ought to consider it with all the clearness and evidence which we refer to whatever we think and believe; otherwise, all things will be full of confusion and uncertainty of judgment.”

“If you resist all the senses, you will not even have anything left to which you can refer, or by which you may be able to judge of the falsehood of the senses which you condemn.”

“If you simply discard one sense, and do not distinguish between the different elements of the judgment, so as to know on the one hand the induction which goes beyond the actual sensation, or on the other, the actual and immediate notion; the affections, and all the conceptions of the mind which lean directly on the sensible representation, you will be imputing trouble into the other sense, and destroying in that quarter every species of criterion.”

“If you allow equal authority to the ideas which, being only inductive, require to be verified, and to those which bear about them an immediate certainty, you will not escape error; for you will be confounding doubtful opinions with those which are not doubtful, and true judgments with those of a different character.”

“If, on every occasion, we do not refer every one of our actions to the chief end of nature, if we turn aside from that to seek or avoid some other object, there will be a want of agreement between our words and our actions.”

“Of all the things which wisdom provides for the happiness of the whole life, by far the most important is the acquisition of friendship.”

“The same opinion encourages man to trust that no evil will be everlasting, or even of long duration; as it sees that, in the space of life allotted to us, the protection of friendship is most sure and trustworthy.”

“Of the desires, some are natural and necessary, some natural but not necessary, and some are neither natural nor necessary, but owe their existence to vain opinions.”

(Epicurus thinks that those are natural and necessary which put an end to pains, as drink when one is thirsty; and that those are natural but not necessary which only diversify pleasure, but do not remove pain, such as expensive food; and that these are neither natural nor necessary which are such as crowns, or the erection of statues.)

“Those desires which do not lead to pain if they are not satisfied, are not necessary. It is easy to impose silence on them when they appear difficult to gratify, or likely to produce injury.”

“When the natural desires, the failing to satisfy which is, nevertheless, not painful, are violent and obstinate, it is a proof that there is an admixture of vain opinion in them; for then energy does not arise from their own nature, but from the vain opinions of men.”

“Natural justice is a covenant of what is suitable, leading men to avoid injuring one another, and being injured.”

“Those animals which are unable to enter into an argument of this nature, or to guard against doing or sustaining mutual injury, have no such thing as justice or injustice. And the case is the same with those nations, the members of which are either unwilling or unable to enter into a covenant to respect their mutual interests.”

“Justice has no independent existence; it results from mutual contracts, and establishes itself wherever there is a mutual engagement to guard against doing or sustaining mutual injury.”

“Injustice is not intrinsically bad; it has this character only because there is joined with it a fear of not escaping those who are appointed to punish actions marked with that