DioLiu/Test1 · Datasets at Hugging Face

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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.

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.

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?

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.

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.

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.

Things stand outside of us, themselves by themselves, neither knowing
aught of themselves, nor expressing any judgement. What is it, then,
which does judge about them? The ruling faculty.

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.

For the stone which has been thrown up it is no evil to come down,
nor indeed any good to have been carried up.

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.

All things are changing: and thou thyself art in continuous mutation
and in a manner in continuous destruction, and the whole universe
too.

It is thy duty to leave another man's wrongful act there where it
is.

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.

Hasten to examine thy own ruling faculty and that of the universe
and that of thy neighbour: thy own that thou mayest make it just:
and that of the universe, that thou mayest remember of what thou art
a part; and that of thy neighbour, that thou mayest know whether he
has acted ignorantly or with knowledge, and that thou mayest also
consider that his ruling faculty is akin to thine.

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.

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.

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.

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.

When another blames thee or hates thee, or when men say about thee

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.

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.

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?

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.

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.

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.

Things stand outside of us, themselves by themselves, neither knowing

aught of themselves, nor expressing any judgement. What is it, then,

which does judge about them? The ruling faculty.

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.

For the stone which has been thrown up it is no evil to come down,

nor indeed any good to have been carried up.

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.

All things are changing: and thou thyself art in continuous mutation

and in a manner in continuous destruction, and the whole universe

too.

It is thy duty to leave another man's wrongful act there where it

is.

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.

Hasten to examine thy own ruling faculty and that of the universe

and that of thy neighbour: thy own that thou mayest make it just:

and that of the universe, that thou mayest remember of what thou art

a part; and that of thy neighbour, that thou mayest know whether he

has acted ignorantly or with knowledge, and that thou mayest also

consider that his ruling faculty is akin to thine.

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.

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.

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.

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.

When another blames thee or hates thee, or when men say about thee