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VI. I in the whole compas of human life ou sin anythingpreserable to justice an truth, to temperance an fortitude to amin selfsatisfied illi iis own rationa conduci, an entirelyreSigne to late,-i Q say, o lino anythin belle than his, neve bauth our an Cy Count it our supreme happiness, and maheth mos of it ou can. ut is here is nothin more valvabie hanthat he genius an spirit illiinoot shout be absolute in iis reaSon maSter of iis appetites, inquire nicet into the qualit os an objeci. f there is nothin more to eoished tha that, illi Socrates, it should stand of sto the impression o sense Submitto the government of the ods, and e helpiu an benevolent tomankind. Inal things are tristes illi respectrio his, do no divide
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162 Conversation V Emperor arcus Antoninus
traged to or on he lament under no missortune, and antSneither solitude nor Company and whicli is stili more, heraeithersites death nor ursuescit, ut is perfecti indifferent abolit thelength and horines of his life An i he was to expire this moment, the an os Warning ould no surpris him he ould neve Struggle sor more time, butino of With decenCy and honour. Indeed hecis solicitous bout nothing ut his own Conduci, and for ea he hould ait in the functions of eason, prudenCe, and
VIII IDyo examine a man that has been et discipline byphilosophy, you Will findiothing that is unsound foui, o false in him; nothing that is servile, oppisti, o fond no etsisti no obnoxious an abscondin practices To ive im his due, his bufines is alWays done his life a be hori, ut neve imperfect so that nobodyma Sa he goes orthe Stage before the planis quite acted. IX. The happines of your iis depend upo the qualit of yourthoughis, there fore uard a Cordingly and ahe Care that ouentertain no notion unguitable to Virtu an reasonable nature. No in orde to this, o must be War in Our assent, obedient toth godS, an benevolent to mankind.
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The worid. See Eoo ii seci. I. The Stoic rechone ali hings indifferent, exceptin honest an virtve.
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this supposition for ithou lookin irato the nature an adminis tratio of the ods, ou ill ait in Our bellaviour toWard men and thus the reasoning old backWard to the ther fide of the
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the ind. o have the senses affected, and e sta inped illi theimpression o an objec is Common to brutes an catile. To bellurrie an convulsed illi passion is the qualit of east of reyan men o pleasure o libertines an tyranis: of atheisis and traiiors and of those ho do no Care ha the do hen nobodysees them An sinCe these qualities are both coarSe an Common,
letis findiu the marco a mani probity. His distinctio thenties in heepin reason a the head of practice, an bein eas in his condition to live in a Crow of objecis ithout suffering either in his ense, his viriue, o his quiet to have a good understandin athome, an die governed by that divine principie illi in him; to beati truth in his ords, and justice in his actions. An is the wholeworld hould disbelieve his integrity, dispute his CharaCter, and question his happiness, he would netther tali it ili in the east, nor alter hi meaSures, ut ursu the end of living with at thelioneSty, eaSe, an reSignation imaginable.
TL Gree mentions Phalaris and Nero.
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spent thei days in disputes and animosities and what di the get by ij Why the had more trouble, anxit ma be es of lis than
a potnt; and of this litile ho litile is inhabitet And where it is
Deopled, O Wil have no reason to bra either of the number orquatit of our admirers. Upon the whole domo forget to retire into the eat of ou reason an above ali hings, et therei nohalin no strugglin in the Case, ut move reel an graCefully, and manage matter like a man of Sense an spirit, like a burgher of the whole orid, and like a creatur that must die hortly Andamong the res of your StoCk, et these tW maximibe alWayS ready-
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first that it is no things, ut thoughis, hich ive disturbance sor
s en is ust histin and lidin os into nothing, and that ou
which way do mortal light on it Θ For a the four distinctions in myiod belon to ome generat ea an species of matter forinStance, the arth par in me Comes sto the division 1 arth; the water belong to another element the air particles o stoma thir spring, and those of re froni ne distinc from at the
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168 Conversation V Emperor arcus Antoninus I
That is, hic proceed rom therars cause. The Stoic supposed the oui a par of the deity, and that it was absorbed in him aster death.
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XV. When stant in ense is thrown pon the altar, ne grain
usuali fatis eire another; ut then the distance of time is insignificant.λXVI. The eemin singularities of eason quiChly ea oss. Dobut stic clos to the principies of isdom, and tho se ho alie
XIX. e that is o ver solicitous bout ein talhe of whenti is dead, and malles his memor his inclination, does no Considertha ali his admirers illinuichly be gone that his fame ill roW
XX. Whateve is good has that qualit froni iself it is sinisti edb iis Wn nature, an Commendation is no par of t. Why, then, a thiniis neither belle nor ors for ein pratsed This holdsConcerning things hicli are calle good in the Common Way iSpeahin a the producis of nature and ari What doJo thinh, then, of that whicli deserves his character in the strictest propriet Θ Doyo imagine i Want anythin foreigito complete the dea Θ WhatiS Our opinion O truth, good nature, an Sobriely Do any of
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17, conversarion V Emperor arcetis Antoninus
ssi another, O hen a man dies, and the spirit is et Oose into theair, it holds ut for ome time, after hicli it ears of and drops in pieces And when hings Comerio his pass, it is either renewed an lightedi into another oul, or eis absorbed into that of the univerSe and thus the mahe oo M SUCCession Arad his may Ser verior an ansNer po the Suppositio of the oul' surviving thebody. Besides, e re not ni to Conside the vast number of bodies dispose of in the anne ab ove mentioned, ut What an infinite number are ver da devoured by mankind an other iving Creatures, an ascit ere burie in thei stomaclis and et by the transmutatio of the ood into blood an humours, and by the Con-VeyanCe of perspiration, heresi StoWage enough. An noW, hi hWay an a man ah a prospeCt of the truth, and trace the historyo nature 'Thy, in orde to this o must divide the hin in
The Stoies held the foui a compositioni fire an ala, ut re a the pre-