The Thoughts of the Emperor M. Aurelius AntoninusG. Bell, 1891 - 216 من الصفحات |
طبعات أخرى - عرض جميع المقتطفات
عبارات ومصطلحات مألوفة
according to nature angry Antoninus Pius Apology Arrian art thou Avidius Cassius Bishop Butler body Christians Commodus consider constitution corrupt daemon death deity Dion Cassius disposition divinity dost thou emperor endure Epictetus Euripides Eusebius everything which happens evil exist external fame formed by nature Gataker give gods Greek Hadrian harm Heraclitus honour human intelligence justice Justinus kind labour letter live according live conformably look man's nature manner Marcus matter meaning Melitene never notion observe opinion Orosius pain passage passion perish philosophy Plato pleasure Plutarch Quadi rational animal reason religion remember Rescript Roman ruling faculty Rusticus says sense social Socrates soul speaks Stoic substance thou art thou dost thou hast thou shalt thou wilt thoughts thy duty thy mind thy power thyself Trajan tranquillity translation truth universal nature Verus virtue whole wilt thou word wrong Zeus
مقاطع مشهورة
الصفحة 57 - For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away.
الصفحة 86 - ... from having modesty, freedom, and everything else, by the presence of which man's nature obtains all that is its own? Remember too on every occasion which leads thee to vexation to apply this principle: not that this is a misfortune, but that to bear it nobly is good fortune.
الصفحة 90 - One man, when he has done a service to another, is ready to set it down to his account as a favour conferred. Another is not ready to do this, but still in his own mind he thinks of the man as his debtor, and he knows what he has done. A third in a manner does not even know what he has done, but he is like a vine which has produced grapes, and seeks for nothing more after it has once produced its proper fruit.
الصفحة 88 - In the morning when thou risest unwillingly, let this thought be present: I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world?
الصفحة 86 - Be like the promontory against which the waves continually break, but it stands firm and tames the fury of the water around it. Unhappy am I because this has happened to me? Not so, but happy am I, though this has happened to me, because I continue free from pain, neither crushed by the present nor fearing the future.
الصفحة 81 - For the greatest part of what we say and do being unnecessary, if a man takes this away, he will have more leisure and less uneasiness. Accordingly on every occasion a man should ask himself, Is this one of the unnecessary things? Now a man should take away not only unnecessary acts, but also unnecessary thoughts for thus superfluous acts will not follow after.
الصفحة 110 - When thou wishest to delight thyself, think of the virtues of those who live with thee; for instance, the activity of one, and the modesty of another, and the liberality of a third, and some other good quality of a fourth. For nothing delights so much as the examples of the virtues, when they are exhibited in the morals of those who live with us and present themselves in abundance, as far as is possible. Wherefore we must keep them before us.
الصفحة 78 - Begin the morning by saying to thyself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil.
الصفحة 70 - I learned freedom of will and undeviating steadiness of purpose; and to look to nothing else, not even for a moment, except to reason; and to be always the same, in sharp pains, on the occasion of the loss of a child, and in long illness...
الصفحة 71 - From Alexander, the grammarian, to refrain from fault-finding, and not in a reproachful way to chide those who uttered any barbarous or solecistic or strange-sounding expression; but dexterously to introduce the very expression which ought to have been used, and in the way of answer or giving confirmation, or joining in an inquiry about the thing itself, not about the word, or by some other fit suggestion.