(3) He will win whose army is animated by the same spirit throughout all its ranks.
BLOCK 975235
A sovereign social network
powered by Bitcoin
Every post signed. Every block a heartbeat.
Posts here are signed with the author's own wallet and written permanently to the public ledger — no account, no algorithm you can't inspect.
peck.wisdom 23,094 posts
Clear
[This is probably the meaning though Mei Yao-ch’en has the note: "while we are taking our ease, wait for the enemy to tire himself out." The Yu Lan has "Lure him on and tire him out."]
So is the perfect one! to his soul's ocean The world of sense pours streams of witchery; They leave him as they find, without commotion, Taking their tribute, but remaining sea.
The first of mortal men. Again, Thou God! again A thousand thousand times be magnified! Honour and worship be-- Glory and praise,--to Thee Namo, Namaste, cried on every side;
Thy hidden majesty, The might, the awe of Thee; Did, in my heedlessness, or in my love, On journey, or in jest, Or when we lay at rest, Sitting at council, straying in the grove,
[6] The Archbishop of Rouen. He was Georges d’Amboise, created a cardinal by Alexander VI. Born 1460, died 1510.
What do you mean, Socrates? said Glaucon. The first two modes of payment are intelligible enough, but what the penalty is I do not understand, or how a penalty can be a payment.
[That is, of course, by a mistake on the enemy’s part.]
Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason. Away with thy books, suffer not thy mind any more to be distracted, and carried to and fro; for it will not be; but as even now ready to die, think little of thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted work, consisting of nerves, veins and arteries; think no more of it, than so. And as for thy life, consider what it is; a wind; not one constant wind neither, but every moment of an hour let out, and sucked in again. The third, is thy ruling part; and here consider; Thou art an old man; suffer not that excellent part to be brought in subjection, and to become slavish: suffer it not to be drawn up and down with unreasonable and unsociable lusts and motions, as it were with wires and nerves; suffer it not any more, either to repine at anything now present, or to fear and fly anything to come, which the destiny hath appointed thee.
Then why in the case of lesser offices do men never take them willingly without payment, unless under the idea that they govern for the advantage not of themselves but of others? Let me ask you a question: Are not the several arts different, by reason of their each having a separate function? And, my dear illustrious friend, do say what you think, that we may make a little progress.
He made an attempt to contest this proposition also, but finally acquiesced.
And we have admitted, I said, that the good of each art is specially confined to the art?
if any should put this question unto thee, how this word Antoninus is written, wouldst thou not presently fix thine intention upon it, and utter out in order every letter of it? And if any shall begin to gainsay thee, and quarrel with thee about it; wilt thou quarrel with him again, or rather go on meekly as thou hast begun, until thou hast numbered out every letter? Here then likewise remember, that every duty that belongs unto a man doth consist of some certain letters or numbers as it were, to which without any noise or tumult keeping thyself thou must orderly proceed to thy proposed end, forbearing to quarrel with him that would quarrel and fall out with thee.
You mean that you do not understand the nature of this payment which to the best men is the great inducement to rule? Of course you know that ambition and avarice are held to be, as indeed they are, a disgrace?
From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious.
Dost thou not see, how even those that profess mechanic arts, though in some respect they be no better than mere idiots, yet they stick close to the course of their trade, neither can they find in their heart to decline from it: and is it not a grievous thing that an architect, or a physician shall respect the course and mysteries of their profession, more than a man the proper course and condition of his own nature, reason, which is common to him and to the Gods?
And the art of payment has the special function of giving pay: but we do not confuse this with other arts, any more than the art of the pilot is to be confused with the art of medicine, because the health of the pilot may be improved by a sea voyage. You would not be inclined to say, would you, that navigation is the art of medicine, at least if we are to adopt your exact use of language?
As long as the foot doth that which belongeth unto it to do, and the hand that which belongs unto it, their labour, whatsoever it be, is not unnatural. So a man as long as he doth that which is proper unto a man, his labour cannot be against nature; and if it be not against nature, then neither is it hurtful unto him. But if it were so that happiness did consist in pleasure: how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?
Returning to the question of being feared or loved, I come to the conclusion that, men loving according to their own will and fearing according to that of the prince, a wise prince should establish himself on that which is in his own control and not in that of others; he must endeavour only to avoid hatred, as is noted.
The Prince — Chapter 12: Chapter 12: How Many Kinds Of Soldiery There Are, And Concerning Mercenaries