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Where, then, is justice, and where is injustice, and in what part of the State did they spring up?

Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.

He who acts (with an ulterior purpose) does harm; he who takes hold of a thing (in the same way) loses his hold. The sage does not act (so), and therefore does no harm; he does not lay hold (so), and therefore does not lose his hold. (But) people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end, as (they should be) at the beginning, they would not so ruin them.

[“Not the menacing look of a tyrant shakes her well-settled soul, nor turbulent Auster, the prince of the stormy Adriatic, nor yet the strong hand of thundering Jove, such a temper moves.” --Hor., Od., iii. 3, 3.]

The matter never struck me before; but I quite recognise the truth of your remark.

Would not he who is fitted to be a guardian, besides the spirited nature, need to have the qualities of a philosopher?

That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them.

Take heed lest at any time thou stand so affected, though towards unnatural evil men, as ordinary men are commonly one towards another.

But, said Glaucon, interposing, you have not given them a relish to their meal.

by noonday it has begun to flag; and in the evening, his mind is bent only on returning to camp.

Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation.

What? are either Panthea or Pergamus abiding to this day by their masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O foolery! For what if they did, would their masters be sensible of It? or if sensible, would they be glad of it? or if glad, were these immortal? Was not it appointed unto them also (both men and women,) to become old in time, and then to die? And these once dead, what would become of these former? And when all is done, what is all this for, but for a mere bag of blood and corruption?

What? are either Panthea or Pergamus abiding to this day by their masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O foolery! For what if they did, would their masters be sensible of It? or if sensible, would they be glad of it? or if glad, were these immortal? Was not it appointed unto them also (both men and women,) to become old in time, and then to die? And these once dead, what would become of these former? And when all is done, what is all this for, but for a mere bag of blood and corruption?

Seneca's Morals of a Happy Life, Benefits, Anger and Clemency — Chapter 28: A Happy Life — Chapter VIII: The Due Contemplation Of Divine Providence Is The Certain Cure Of All

[“Live triumphing over as many ages as you will, death still will remain eternal.”--Lucretius, iii. 1103]

[“They do not add, that dying, we have no longer a desire to possess things.”--Lucretius, iii. 913.]

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

When thou art hard to be stirred up and awaked out of thy sleep, admonish thyself and call to mind, that, to perform actions tending to the common good is that which thine own proper constitution, and that which the nature of man do require. But to sleep, is common to unreasonable creatures also. And what more proper and natural, yea what more kind and pleasing, than that which is according to nature?

The Art of War — Chapter 7: Chapter 6: Weak Points And Strong (part 2/2)

[“All things, then, life over, must follow thee.” --Lucretius, iii. 981.]