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❶I know what you are planning; it is true you struck someone else, but you aimed at me.

Subjects of Informative Essays

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Examples of Informative Essays. Retrieved September 14th, , from http: By continuing, you agree to our Terms of Use and Privacy Policy. Please set a username for yourself. People will see it as Author Name with your public flash cards. The beginning needs to present the topic and grab the attention of the audience. It needs to include the focus sentence for the entire essay. The middle will be the main bulk of the essay and it will contain all the important facts that you are covering.

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Fill 1 Created with Sketch. Every time you ask our writers to create an essay for you, they do in-depth research using credible rare sources from paid databases such as Ovid, Jstor, EBSCO, etc. They can do any type of paper for you, including one of the most challenging ones - a research paper.

If you are looking for a good research paper service, just ask our writers for help. Besides the fact that all the future is uncertain, and more certain to be worse than otherwise, it is true that the souls that are quickly released from intercourse with men find the journey to the gods above most easy; for they carry less weight of earthly dross. Set free before they become hardened, before they are too deeply contaminated by the things of earth, they fly back more lightly to the source of their being, and more easily wash away all defilement and stain.

Tell me, Marcia, when you saw in your son, youth that he was, the wisdom of an old man, a mind victorious over all sensual pleasures, unblemished, faultless, seeking riches without greed, honours without ostentation, pleasures without excess, did you think that you could long have the good fortune to keep him safe and unharmed?

Whatever has reached perfection, is near its end. Ideal Virtue hurries away and is snatched from our eyes, and the fruits that ripen in their first days do not wait long for their last. The brighter a fire glows, the more quickly it dies; the fire that is kindled with tough and stubborn wood, and, shrouded in smoke, shines with a murky light is longer lived; for the same condition keeps it alive that provides it grudging food.

So with men - the brighter their spirits, the briefer their day; for when there is no room for increase, destruction is near. Fabianus relates - our parents also actually saw him - that there was at Rome a boy who was as tall as a very tall man; but he soon died, and every sensible person said beforehand that he would promptly die, for he could not be expected to reach an age that he had already forestalled.

And so it is - ripe maturity is the sign of impending destruction; when growth stops, the end approaches. Undertake to estimate him by his virtues, not by his years, and you will see he lived long enough. Although he had his own hearthstone, he did not wish to leave yours, and at an age when most children can scarcely endure the society of a father, he persisted in seeking that of his mother. As a young man, although by his stature, beauty, and sure bodily strength, born for the camp, he refused military service so as not to leave you.

Consider, Marcia, how rarely it happens that mothers who live in separate houses see their children; think of all the years that are lost to those mothers who have sons in the army, and they are spent in constant anxiety; you will find that this period during which you suffered no loss has been very extended.

Your son was never removed from your sight; with an ability that was outstanding and would have made him the rival of his grandfather had he not been hampered by modesty, which in the case of many men checks their advancement by silence, he shaped all his studies beneath your eyes. In thinking of all these virtues hold again, as it were, your son in your arms! The only sorrow you could possibly have from a son so good is the sorrow you have had; all else is now exempt from the power of chance, and holds nought but pleasure if only you know how to enjoy your son, if only you come to understand what his truest value was.

Only the image of your son and a very imperfect likeness it was -has perished; he himself is eternal and has reached now a far better state, stripped of all outward encumbrances and left simply himself.

This vesture of the body which we see, bones and sinews and the skin that covers us, this face and the hands that serve us and the rest of our human wrapping -these are but chains and darkness to our souls. By these things the soul is crushed and strangled and stained and, imprisoned in error, is kept far from its true and natural sphere. It constantly struggles against this weight of the flesh in the effort to avoid being dragged back and sunk; it ever strives to rise to that place from which it once descended.

There eternal peace awaits it when it has passed from earth's dull motley to the vision of all that is pure and bright. There is no need, therefore, for you to hurry to the tomb of your son; what lies there is his basest part and a part that in life was the source of much trouble - bones and ashes are no more parts of him than were his clothes and the other protections of the body.

He is complete - leaving nothing of himself behind, he has fled away and wholly departed from earth; for a little while he tarried above us while he was being purified and was ridding himself of all the blemishes and stain that still clung to him from his mortal existence, then soared aloft and sped away to join the souls of the blessed. Although there all are akin with all, he keeps his grandson near him, and, while your son rejoices in the newfound light, he instructs him in the movement of the neighbouring stars, and gladly initiates him into Nature's secrets, not by guesswork, but by experience having true knowledge of them all; and just as a stranger is grateful for a guide, through an unknown city, so your son, as he searches into the causes of celestial things, is grateful for a kinsman as his instructor.

He bids him also turn his gaze upon the things of earth far below; for it is a pleasure to look back upon all that has been left behind. Do you therefore, Marcia, always act as if you knew that the eyes of your father and your son were set upon you - not such as you once knew them, but far loftier beings, dwelling in the highest heaven.

Blush to have a low or common thoughtt, and to weep for those dear ones who have changed for the better! Throughout the free and boundless spaces of eternity they wander; no intervening seas block their course, no lofty mountains or pathless valleys or shallows of the shifting Syrtes; there every way is level, and, being swift and unencumbered, they easily are pervious to the matter of the stars and, in turn, are mingled with it.

Why do you live in such ignorance of the truth as to believe that our son was unfairly treated because, leaving his family fortunes whole, he himself returned to his forefathers, safe and whole? Do you not know how mighty are the storms of Fortune that demolish everything? How if she shows herself kindly and indulgent, it is only to those who have the fewest possible dealings with her?

Need I name to you the kings who would have been the happiest of mortals if death had removed them sooner from the evils that were threatening? Look back upon your father and your grandfather. Your grandfather fell into the power of a foreign assassin; I myself suffered no man to have any power over me, and, having cut myself off from food, I proved that I was as courageous as I seemed to have been in my writings.

Why should that member who has had the happiest death be longest mourned in our family? We are all together in one place, and, released from the deep night that envelops you, we discover among you nothing that is, as you think, desirable, nothing that is lofty, nothing glorious, but all is lowly, heavy laden, and troubled, and beholds how small a fraction of the light in which we dwell!

Now l may have the view of countless centuries, the succession and train of countless ages, the whole array of years: I may behold the rise and fall of future kingdoms, the downfall of great cities, and new invasions of the sea.

For, if the common fate can be a solace for your yearning, know that nothing will abide where it is now placed, that time will lay all things low and take all things with it. It will level whole mountains, and in another place will pile new rocks on high; it will drink up seas, turn rivers from their courses, and, sundering the communication of nations, break up the association and intercourse of the human race; in other places it will swallow up cities in yawning chasms, will shatter them with earthquakes, and from deep below send forth a pestilential vapour; it will cover with floods the face of the inhabited world, and, deluging the earth, will kill every living creature, and in huge conflagration it will scorch and burn all mortal things.

Then also the souls of the blest, who have partaken of immortality, when it shall seem best to God to create the universe anew - we, too, amid the falling universe, shall be added as a tiny fraction to this mighty destruction, and shall be changed again into our former elements.

First, therefore, we must seek what it is that we are aiming at; then we must look about for the road by which we can reach it most quickly, and on the journey itself, if only we are on the right path, we shall discover how much of the distance we overcome each day, and how much nearer we are to the goal toward which we are urged by a natural desire.

But so long as we wander aimlessly, having no guide, and following only the noise and discordant cries of those who call us in different directions, life will be consumed in making mistakes - life that is brief even if we should strive day and night for sound wisdom.

Let us, therefore, decide both upon the goal and upon the He died by his own hand in A. To him, apparently before his adoption, are addressed the three books of the De Ira.

On most journeys some well-recognized road and inquiries made of the inhabitants of the region prevent you from going astray; but on this one all the best beaten and the most frequented paths are the most deceptive.

Yet nothing involves us in greater trouble than the fact that we adapt ourselves to common report in the belief that the best things are those that have met with great approval, - the fact that, having so many to follow, we live after the rule, not of reason, but of imitation. The result of this is that people are piled high, one above another, as they rush to destruction.

No man can go wrong to his own hurt only, but he will be both the cause and the sponsor of another's wrongdoing. For it is dangerous to attach one's self to the crowd in front, and so long as each one of us is more willing to trust another than to judge for himself, we never show any judgement in the matter of living, but always a blind trust, and a mistake that has been passed on from hand to hand finally involves us and works our destruction.

But as it is, the populace,, defending its own iniquity, pits itself against reason. And so we see the same thing happening that happens at the elections, where, when the fickle breeze of popular favour has shifted, the very same persons who chose the praetors wonder that those praetors were chosen.

When the happy life is under debate, there will be no use for you to reply to me, as if it were a matter of votes: Human affairs are not so happily ordered that the majority prefer the better things; a proof of the worst choice is the crowd. In rating a man I do not rely upon eyesight: I have a better and surer light, by which I may distinguish the false from the true.

Let the soul discover the good of the soul. If the soul ever has leisure to draw breath and to retire within itself - ah! With many I have been at enmity, and, laying aside hatred, have been restored to friendship with them - if only there can be any friendship between the wicked; with myself I have not yet entered into friendship.

I have made every effort to remove myself from the multitude and to make myself noteworthy by reason of some endowment. What have I accomplished save to expose myself to the darts of malice and show it where it can sting me? See you those who praise your eloquence, who trail upon your wealth, who court your favour, who exalt your power? All these are either now your enemies, or - it amounts to the same thing - can become such.

To know how many are jealous of you, count your admirers. Why do I not rather seek some real good - one which I could feel, not one which I could display? These things that draw the eyes of men, before which they halt, which they show to one another in wonder, outwardly glitter, but are worthless within. And it is placed not far off; you will find it - you need only to know where to stretch out your hand.

As it is, just as if we groped in darkness, we pass by things near at hand, stumbling over the very objects we desire. Do you listen to ours.

But when I say ours, "I do not bind myself to some particular one of the Stoic masters; I, too, have the right to form an opinion. Not to stray from Nature and to mould ourselves according to her law and pattern - this is true wisdom. The happy life, therefore, is a life that is in harmony with its own nature, and it can be attained in only one way.

You understand, even if I do not say more, that, when once we have driven away all that excites or affrights us, there ensues unbroken tranquillity and enduring freedom; for when pleasures and fears have been banished, then, in place of all that is trivial and fragile and harmful just because of the evil it works, there comes upon us first a boundless joy that is firm and unalterable, then peace and harmony of the soul and true greatness coupled with kindliness; for all ferocity is born from weakness.

Just as an army remains the same, though at one time it deploys with a longer line, now is massed into a narrow space and either stands with hollowed centre and wings curved forward, or extends a straightened front, and, no matter what its formation may be, will keep the selfsame spirit and the same resolve to stand in defence of the selfsame cause, - so the definition of the highest good may at one time be given in prolix and lengthy form, and at another be restrained and concise.

So it will come to the same thing if I say: It is possible, too, if one chooses to be discursive, to transfer the same idea to various other forms of expression without injuring or weakening its meaning. A man thus grounded must, whether he wills or not, necessarily be attended by constant cheerfulness and a joy that is deep and issues from deep within, since he finds delight in his own resources, and desires no joys greater than his inner joys.

Should not such joys as these be rightly matched against the paltry and trivial and fleeting sensations of the wretched body? The day a man becomes superior to pleasure, he will also be superior to pain; but you see in what wretched and baneful bondage he must linger whom pleasures and pains, those most capricious and tyrannical of masters, shall in turn enslave.

But the only means of procuring this is through indifference to Fortune. Then will be born the one inestimable blessing, the peace and exaltation of a mind now safely anchored, and, when all error is banished, the great and stable joy that comes from the discovery of truth, along with kindliness and cheerfulness of mind; and the source of a man's pleasure in all of these will not be that they are good, but that they spring from a good that is his own.

There is no difference between the one and the other, since in one case they are things without reason, and in the other their reason is warped, and works their own hurt, being active in the wrong direction; for no man can be said to be happy if he has been thrust outside the pale of truth.

Therefore the life that is happy has been founded on correct and trustworthy judgement, and is unalterable. For so far as sensual pleasure is concerned, though it flows about us on every side, steals in through every opening, softens the mind with its blandishments, and employs one resource after another in order to seduce us in whole or in part, yet who of mortals, if he has left in him one trace of a human being, would choose to have his senses tickled night and day, and, forsaking the mind, devote his attention wholly to the body?

Even those who declare that the highest good is in the belly see in what a dishonourable position they have placed it. And so they say that it is not possible to separate pleasure from virtue, and they aver that no one can live virtuously without also living pleasantly, nor pleasantly without also living virtuously. What reason is there, I beg of you, why pleasure cannot be separated from virtue?

Do you mean, since all goods have their origin in virtue, even the things that you love and desire must spring from its roots? But if the two were inseparable, we should not see certain things pleasant, but not honourable, and certain things truly most honourable, but painful and capable of being accomplished only through suffering.

Then, too, we see that pleasure enters into even the basest life, but, on the other hand, virtue does not permit life to be evil, and there are people who are unhappy not without pleasure - nay, are so on account of pleasure itself - and this could not happen if pleasure were indisolubly joined to virtue; virtue often lacks pleasure, and never needs it. Why do you couple things that are unlike, nay, even opposites?

The highest good is immortal, it knows no ending, it permits neither surfeit nor regret; for the right-thinking mind never alters, it neither is filled with self-loathing nor suffers any change in its life, that is ever the best. But pleasure is extinguished just when it is most enjoyed; it has but small space, and thus quickly fills it - it grows weary and is soon spent after its first assault.

Nor is anything certain whose nature consists in movement. So it is not even possible that there should be any substance in that which comes and goes most swiftly and will perish in the very exercise of its power; for it struggles to reach a point at which it may cease, and it looks to the end while it is beginning.

What, further, is to be said of the fact that pleasure belongs alike to the good and the evil, and that the base delight no less in their disgrace than do the honourable in fair repute? And therefore the ancients have enjoined us to follow, not the most pleasant, but the best life, in order that pleasure should be, not the, leader, but the companion of a right and proper desire.

For we must use Nature as our guide; she it is that Reason heeds, it is of her that it takes counsel. What this is, I shall proceed to make clear. It will be understood, even without my adding it, that such a man will be poised and well ordered, and will show majesty mingled with courtesy in all his actions.

Let reason search into external things at the instigation of the senses, and, while it derives from them its first knowledge - for it has no other base from which it may operate, or begin its assault upon truth - yet let it fall back upon itself.

For God also, the all-embracing world and the ruler of the universe, reaches forth into outward things, yet, withdrawing from all sides, returns into himself.

For no crookedness, no slipperiness is left to it, nothing that will cause it to stumble or fall. Wherefore you may boldly declare that the highest good is harmony of the soul; for where concord and unity are, there must the virtues be. Discord accompanies the vices. The highest good lies in the very choice of it, and the very attitude of a mind made perfect, and when the mind has completed its course and fortified itself within its own bounds, the highest good has now been perfected, and nothing further is desired; for there can no more be anything outside of the whole than there can be some point beyond the end.

Therefore you blunder when you ask what it is that makes me seek virtue; you are looking for something beyond the supreme. Do you ask what it is that I seek in virtue? For she offers nothing better - she herself is her own reward. Or does this seem to you too small a thing? Why do you mention to me pleasure? It is the good of man that I am searching for, not that of his belly - the belly of cattle and wild beasts is more roomy!

Distinctly, I say, and openly I testify that the life that I denominate pleasant is impossible without the addition of virtue. Since, however, temperance reduces our pleasures, injury results to your highest good. You embrace pleasure, I enchain her; you enjoy pleasure, I use it; you think it the highest good, I do not think it even a good; you do everything for the sake of pleasure, I, nothing.

When I say that "I" do nothing for the sake of pleasure, I am speaking of the ideal wise man, to whom alone you are willing to concede pleasure. But I do not call him a wise man who is dominated by anything, still less by pleasure.

And yet if he is engrossed by this, how will he withstand toil and danger and want and all the threatening ills that clamour about the life of man?

And how shall Virtue guide Pleasure if she follows her, since it is the part of one who obeys to follow, of one who commands to guide? Do you station in the rear the one that commands? We shall see later whether to those who have treated virtue so contemptuously she still remains virtue; for she cannot keep her name if she yields her place.

Meanwhile - for this is the point here - I shall show that there are many who are beseiged by pleasures, upon whom Fortune has showered all her gifts, and yet, as you must needs admit, are wicked men.

But, on the other hand, the pleasures of the wise man are calm, moderate, almost listless and subdued, and scarcely noticeable inasmuch as they come unsummoned, and, although they approach of their own accord, are not held in high esteem and are received without joy on the part of those who experience them; for they only let them mingle now and then with life as we do amusements and jests with serious affairs. Let them cease, therefore, to join irreconcilable things and to link pleasure with virtue - a vicious procedure which flatters the worst class of men.

The man who has plunged into pleasures, in the midst of his constant belching and drunkenness, because he knows that he is living with pleasure, believes that he is living with virtue as well; for he hears first that pleasure cannot be separated from virtue, then dubs his vices wisdom, and parades what ought to be concealed.

And thus they lose the sole good that remained to them in their wickedness - shame for wrongdoing. The reason why your praise of pleasure is pernicious is that what is honourable in your teaching lies hid within, what corrupts is plainly visible. Personally I hold the opinion - I shall express it though the members of our school may protest - that the teachings of Epicurus are upright and holy and, if you consider them closely, austere; for his famous doctrine of pleasure is reduced to small and narrow proportions, and the rule that we Stoics lay down for virtue, this same rule he lays down for pleasure - he bids that it obey Nature.

But it takes a very little luxury to satisfy Nature! What then is the case? Its mere outside gives ground for scandal and incites to evil hopes. Besides, to creatures endowed with a rational nature what better guide can be offered than reason? To hand over virtue, the loftiest of mistresses, to be the handmaid of pleasure is the part of a man who has nothing great in his soul. We shall none the less have pleasure, but we shall be the master and control her; at times we shall yield to her entreaty, never to her constraint.

But this results from a complete lack of self- control and blind love for an object; for, if one seeks evils instead of goods, success becomes dangerous. As the hunt for wild beasts is fraught with hardship and danger, and even those that are captured are an anxious possession - for many a time they rend their masters - so it is as regards great pleasures; for they turn out to be a great misfortune, and captured pleasures become now the captors.

And the more and the greater the pleasures are, the more inferior will that man be whom the crowd calls happy, and the more masters will he have to serve. I wish to dwell still further upon this comparison. Even the joy that springs from virtue, although it is a good, is not nevertheless a part of the absolute good, any more than are cheerfulness and tranquillity, although they spring from the noblest origins; for goods they are, yet they only attend on the highest good but do not consummate it.

Therefore let the highest good mount to a place from which no force can drag it down, where neither pain nor hope nor fear finds access, nor does any other thing that can lower the authority of the highest good; but Virtue alone is able to mount to that height.

But what madness to prefer to be dragged rather than to follow! As much so, in all faith, as it is great folly and ignorance of one's lot to grieve because of some lack or some rather bitter happening, and in like manner to be surprised or indignant at those ills that befall the good no less than the had - I mean sickness and death and infirmities and all the other unexpected ills that invade human life.

All that the very constitution of the universe obliges us to suffer, praecepta sapientitium, qui iubent 'tempori parere' et 'sequi deum' et 'se noscere' et 'nimi nimis,' haec sine physicis quam vim habeant et habent maximam videre nemo potest.

And what is the counsel this virtue will give to you? That you should not consider anything either a good or an evil that will not be the result of either virtue or vice; then, that you should stand unmoved both in the face of evil and by the enjoyment of good, to the end that - as far as is allowed - you may body forth God.

And what does virtue promise you for this enterprise? Mighty privileges and equal to the divine. You shall be bound by no constraint, nothing shall you lack, you shall be free, safe, unhurt; nothing shall you essay in vain, from nothing be debarred; all things shall happen according to your desire, nothing adverse shall befall you, nothing contrary to your expectations and wish.

For if a man has been placed beyond the reach of any desire, what can he possibly lack? If a man has gathered into himself all that is his, what need does he have of any outside thing? But the man who is still on the road to virtue, who, even though he has proceeded far, is still struggling in the toils of human affairs, does have need of some indulgence from Fortune until he has loosed that knot and every mortal bond.

Where then lies the difference? In that some are closely bound, others fettered - even hand and foot. If, therefore, any of those who bark against philosophy, should ask the usual thing: Why do you speak humbly in the presence of a superior and deem money a necessary equipment, and why are you moved by a loss, and why do you shed tears on hearing of the death of your wife or a friend, and why do you have regard for your reputation and let slander affect you?

Why do you till broader acres than your natural need requires? Why do your dinners not conform to your own teaching? Why do you have such elegant furniture? Why is the wine that is drunk at your table older than you are yourself? Why this show of an aviary? Why do you plant trees that will supply nothing but shade? Why does your wife wear in her ears the revenue of a rich house? Why are your young slaves dressed in costly stuffs? Why is it an art to attend at your table and instead of the plate being set out carelessly and as you please why is there expertness of service, and why to carve your meat is there a professional?

Why more than you have seen? And shame to you! It is enough for me if every day I reduce the number of my vices, and blame my mistakes.

I have not attained to perfect health, nor indeed shall I attain it; my gout I contrive to alleviate rather than to cure, content if it comes more rarely and gives less pain; but when I compare your feet, crippled though I am, I am a racer! The same reproach, O ye creatures most spiteful, most hostile to all the best of men, has been made against Plato, against Epicurus, against Zeno; for all these told, not how they themselves were living, but how they ought to live.

It is of virtue, not of 'myslf, that I am speaking, and my quarrel is against all vices, more especially against my own. When I shall be able, I shall live as I ought. And your spitefulness, deep-dyed with venom, shall not deter me from what is best, nor shall even this poison with which you besprinkle others, with which, too, you are killing yourselves, hinder me from continuing to vaunt the life, not that I lead, but that I know ought to be led - from worshipping virtue and from following her, albeit a long way behind and with very halting pace.

Bul you see - he has not professed a knowledge of virtue but of poverty. And they say that Diodorus, the Epicurean philosopher, who within the last few days put an end to his life with his own hand, was not following the teaching of Epicurus when he slashed his own throat.

Some would see in his suicide an act of madness, others of recklessness; he, meanwhile, happy and filled with a good conscience bore testimony to himself as he was departing from life; he praised the tranquillity of the years he had passed safe at anchor in a haven, and uttered the words which you never have liked to hear, as though you also must do the same thing: I've lived; my destined course I now have run.

You jealously compare their glorious appearance with your squalor, and fail to understand with what great disadvantage to yourself you dare to do so. For if those who pursue virtue are avaricious, lustful, and ambitious, what are you yourselves, to whom the very name of virtue is hateful? You say that no one of them practises what he preaches, or models his life upon his own words. Yet they are slanderous and witty in heaping insult on others. Yet they do practise much that they preach, much that their virtuous minds conceive.

For indeed if their actions always matched their words, who would be more happy than they? Meanwhile you have no reason to despise noble words and hearts that are filled with noble thoughts. The pursuit of salutary studies is praiseworthy, even if they have no practical result. What wonder that those who essay the steep path do not mount to the Summit?

But if you are a nan, look up to those who are attempting great things, even though they fall. The man that measures his effort, not by his own strength, but by the strength of his nature, that aims at high things, and conceives in his heart greater undertakings than could possibly be accomplished even by those endowed with gigantic courage, shows the mark of nobility.

The man who has set before himself such ideals as these: As for me, I shall view all lands as my own, my own as belonging to all others. She has given me, the individual, to all men and all men to me, the individual. Nothing shall seem to me so truly my possessions as the gifts I have wisely bestowed. Nothing shall I ever do for the sake of opinion, everything for the sake of my conscience.

Whatever I shall do when I alone am witness I shall count as done beneath the gaze of the Roman people. In eating and drinking my aim shall be to quench the desires of Nature, not to fill and empty my belly. I shall be agreeable to my friends, to my enemies mild and indulgent.

For sickly lights quail before the sun, and creatures of the night abhor the shining day - they stand aghast at the first signs of dawn, and seek everywhere their lairs, and, finding some hole, hide themselves away from fear of the light. Croak, and ply your wretched tongues in abuse of the good, show your fangs, bite hard; you will break your teeth long before they leave a mark!

Why does he say that riches ought to be despised and yet have them? Why does he think that life ought to be despised and yet live? That health ought to be despised and yet guard it most carefully, and prefer it to be excellent? And why does he think that exile is an empty name and say: Why does he decide that there is no difference between a long and short existence, yet, if nothing prevents him, prolong his life and peacefully flourish in a green old age? Where, indeed, will Fortune deposit riches more securely than with one who will return them without protest when she recalls them?

If comparison be made, the distance by which he had outstripped his great-grandfather was greater than that by which Crassus had outstripped him, and, if greater wealth had fallen to his lot, he would not have scorned it. For indeed the wise man does not deem himself undeserving of any of the gifts of Fortune.

The wise man will not despise himself even if he has the stature of a dwarf, but nevertheless he will wish to be tall. If his health is bad he will endure it, but he will wish for good health. For certain things, even if they are trifles in comparison with the whole, and can be withdrawn without destroying the essential good, nevertheless contribute something to the perpetual joy that springs from virtue. As a favourable wind, sweeping him on, gladdens the sailor, as a bright day and a sunny spot in the midst of winter and cold give cheer, just so riches have their influence upon the wise man and bring him joy.

To some of them we accord little honour, to others much. Do not, therefore, make a mistake - riches are among the more desirable things.

Cease, therefore, forbidding to philosophers the possession of money; no one has condemned wisdom to poverty. Pile up that wealth of his as high as you like; it will be honourable, if, while it includes much that each man would like to call his own, it includes nothing that any man is able to call his own. But he, surely, will not thrust aside the generosity of Fortune, and an inheritance that has been honourably acquired will give him no cause either to blush or to boast.

Yet be will even have reason to boast if, throwing open his mansion and admitting the whole city to view his possessions, he shall be able to say. Not one penny will a wise man admit within his threshold that makes a dishonest entry; yet he will not repulse or exclude great wealth that is the gift of Fortune and the fruit of virtue. For what reason has he to grudge it good quarters?

Capital punishment -- the death penalty

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There is no question that the up front costs of the death penalty are significantly higher than for equivalent LWOP cases. There also appears to be no question that, over time, equivalent LWOP cases are much more expensive - from $ to $ million - than death penalty cases.

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Death Penalty in Canada - Canada as a country is always in constant change. Whether it is in government, physicality, entertainment, or economy, Canada is a nation that prides on being unique and receptive to change. "Hot" religious topics Menu Capital punishment: All viewpoints on the death penalty. Execution methods, ancient and modern Cross, rifle, hangman's noose, electric chair, and lethal injection table.

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The Bible: The Bible requires the death penalty for a wide variety of crimes, including practicing evil sorcery, adultery, some form of homosexual behavior, doing work on Saturday, women (but not men) who are non-virgins when they marry, people who try to persuade others to change their religion from the only approved state religion, murder, etc. It even calls for some criminals (e.g. The Death Penalty in America: Current Controversies (Oxford Paperbacks) [Hugo Adam Bedau] on coachoutleta.cf *FREE* shipping on qualifying offers. In The Death Penalty in America: Current Controversies, Hugo Adam Bedau, one of our preeminent scholars on the subject.