Forbear henceforth to complain of the trouble of a courtly life, either in public before others, or in private by thyself.
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peck.wisdom 23,094 posts
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Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates? These penetrated into the true nature of things; into all causes, and all subjects: and upon these did they exercise their power and authority. But as for those, as the extent of their error was, so far did their slavery extend.
Then the wise and good will not desire to gain more than his like, but more than his unlike and opposite?
Thou hast no time nor opportunity to read. What then? Hast thou not time and opportunity to exercise thyself, not to wrong thyself; to strive against all carnal pleasures and pains, and to get the upper hand of them; to contemn honour and vainglory; and not only, not to be angry with them, whom towards thee thou doest find unsensible and unthankful; but also to have a care of them still, and of their welfare?
Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world, here it have its abode and change, here also shall it have its dissolution into its proper elements. The same are the world's elements, and the elements of which thou dost consist. And they when they are changed, they murmur not; why shouldest thou?
Of Brahma, sitting lone Upon His lotus-throne; Of saints and sages, and the serpent races Ananta, Vasuki; Yea! mightiest Lord! I see Thy thousand thousand arms, and breasts, and faces, And eyes,--on every side Perfect, diversified; And nowhere end of Thee, nowhere beginning, Nowhere a centre! Shifts-- Wherever soul's gaze lifts-- Thy central Self, all-wielding, and all-winning!
And this is because injustice creates divisions and hatreds and fighting, and justice imparts harmony and friendship; is not that true, Thrasymachus?
He who knows other men is discerning; he who knows himself is intelligent. He who overcomes others is strong; he who overcomes himself is mighty. He who is satisfied with his lot is rich; he who goes on acting with energy has a (firm) will.
And O my friend, I said, surely the gods are just?
The onset of troops is like the rush of a torrent which will even roll stones along in its course.
He who does not fail in the requirements of his position, continues long; he who dies and yet does not perish, has longevity.
Let this, Socrates, he said, be your entertainment at the Bendidea.
By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him.
I was going to say something in answer to Glaucon, when Adeimantus, his brother, interposed: Socrates, he said, you do not suppose that there is nothing more to be urged?
I am alike for all! I know not hate, I know not favour! What is made is Mine! But them that worship Me with love, I love; They are in Me, and I in them!
Yes, I remember, he said, but do not suppose that I approve of what you are saying or have no answer; if however I were to answer, you would be quite certain to accuse me of haranguing; therefore either permit me to have my say out, or if you would rather ask, do so, and I will answer ‘Very good,’ as they say to story-telling old women, and will nod ‘Yes’ and ‘No.’
[It is not easy to distinguish the four terms very clearly in the Chinese. The first seems to be surveying and measurement of the ground, which enable us to form an estimate of the enemy’s strength, and to make calculations based on the data thus obtained; we are thus led to a general weighing-up, or comparison of the enemy’s chances with our own; if the latter turn the scale, then victory ensues. The chief difficulty lies in third term, which in the Chinese some commentators take as a calculation of numbers, thereby making it nearly synonymous with the second term. Perhaps the second term should be thought of as a consideration of the enemy’s general position or condition, while the third term is the estimate of his numerical strength. On the other hand, Tu Mu says: "The question of relative strength having been settled, we can bring the varied resources of cunning into play." Ho Shih seconds this interpretation, but weakens it. However, it points to the third term as being a calculation of numbers.]
Tao Te Ching — Chapter 24: Chapter 28
Who knows how white attracts, Yet always keeps himself within black's shade, The pattern of humility displayed, Displayed in view of all beneath the sky; He in the unchanging excellence arrayed, Endless return to man's first state has made.
Essays of Montaigne (Book I) — Chapter 4: Chapter 4: That The Soul Expends Its Passions Upon False Objects, Where The True Are