This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.
| identifier | question |
|---|---|
| meditations-001 | or angry, and ill affected towards him, who by nature is so near unto me? |
| thoughts-003 | What means all this? |
| meditations-002 | For how should a man part with that which he hath not? |
| meditations-002 | Is not this according to nature? |
| meditations-002 | What is it then that will adhere and follow? |
| meditations-002 | Why should any of these things that happen externally, so much distract thee? |
| thoughts-002 | Do the things external which fall upon thee distract thee? |
| thoughts-002 | For a man can not lose either the past or the future: for what a man has not, how can any one take this from him? |
| thoughts-002 | Now that which does not make a man worse, how can it make a man''s life worse? |
| thoughts-002 | What then is that which is able to conduct a man? |
| meditations-003 | How then stands the case? |
| meditations-003 | What is this, that now my fancy is set upon? |
| meditations-003 | and what is the true nature of this universe, to which it is useful? |
| meditations-003 | as whether meekness, fortitude, truth, faith, sincerity, contentation, or any of the rest? |
| meditations-003 | how long can it last? |
| meditations-003 | how much in regard of man, a citizen of the supreme city, of which all other cities in the world are as it were but houses and families? |
| meditations-003 | how much in regard of the universe may it be esteemed? |
| meditations-003 | of what things doth it consist? |
| meditations-003 | which of all the virtues is the proper virtue for this present use? |
| thoughts-011 | Besides, what trouble is there at all in doing this? |
| thoughts-011 | Have I done something for the general interest? |
| thoughts-011 | How then shall I take away these opinions? |
| thoughts-011 | How unsound and insincere is he who says, I have determined to deal with thee in a fair way!--What art thou doing, man? |
| thoughts-011 | Is it not then strange that thy intelligent part only should be disobedient and discontented with its own place? |
| thoughts-011 | Shall any man hate me? |
| thoughts-011 | That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look? |
| thoughts-011 | What is thy art? |
| thoughts-012 | And even if he has done wrong, how do I know that he has not condemned himself? |
| thoughts-012 | Are these things to be proud of? |
| thoughts-012 | For what must a man do who has such a character? |
| thoughts-012 | How does the ruling faculty make use of itself? |
| thoughts-012 | If then there is an invincible necessity, why dost thou resist? |
| thoughts-012 | Man, thou hast been a citizen in this great state[ the world]; what difference does it make to thee whether for five years[ or three]? |
| thoughts-012 | Well, dost thou wish to have sensation, movement, growth, and then again to cease to grow, to use thy speech, to think? |
| thoughts-012 | What dost thou wish,--to continue to exist? |
| thoughts-012 | What is there now in my mind,--is it fear, or suspicion, or desire, or anything of the kind( V. 11)? |
| thoughts-012 | What is there of all these things which seems to thee worth desiring? |
| thoughts-012 | What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between? |
| thoughts-012 | When a man has presented the appearance of having done wrong[ say], How then do I know if this is a wrongful act? |
| thoughts-012 | Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? |
| thoughts-012 | Who then hinders thee from casting it away? |
| meditations-012 | And can death be terrible to him, to whom that only seems good, which in the ordinary course of nature is seasonable? |
| meditations-012 | And what is it that hinders thee from casting of it away? |
| meditations-012 | But if it be, what do I know but that he himself hath already condemned himself for it? |
| meditations-012 | For what shall he do that hath such an habit? |
| meditations-012 | If an absolute and unavoidable necessity, why doest thou resist? |
| meditations-012 | Oh, but the play is not yet at an end, there are but three acts yet acted of it? |
| meditations-012 | To enjoy the operations of a sensitive soul; or of the appetitive faculty? |
| meditations-012 | To them that ask thee, Where hast thou seen the Gods, or how knowest thou certainly that there be Gods, that thou art so devout in their worship? |
| meditations-012 | What doest thou desire? |
| meditations-012 | What is now the object of my mind, is it fear, or suspicion, or lust, or any such thing? |
| meditations-012 | What is the present estate of my understanding? |
| meditations-012 | What? |
| meditations-012 | Whether just for so many years, or no, what is it unto thee? |
| meditations-012 | Which of all these seems unto thee a worthy object of thy desire? |
| meditations-012 | Wouldst thou long be able to talk, to think and reason with thyself? |
| meditations-012 | or wouldst thou grow, and then decrease again? |
| thoughts-007 | And can anything else that is useful be accomplished without change? |
| thoughts-007 | And canst thou take a bath unless the wood undergoes a change? |
| thoughts-007 | But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them? |
| thoughts-007 | Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature? |
| thoughts-007 | For if even the perception of doing wrong shall depart, what reason is there for living any longer? |
| thoughts-007 | For what is more suitable? |
| thoughts-007 | For what more wilt thou see? |
| thoughts-007 | How can our principles become dead, unless the impression[ thoughts] which correspond to them are extinguished? |
| thoughts-007 | How do we know if Telauges was not superior in character to Socrates? |
| thoughts-007 | How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible? |
| thoughts-007 | If I can, why am I disturbed? |
| thoughts-007 | Is any man afraid of change? |
| thoughts-007 | Is my understanding sufficient for this or not? |
| thoughts-007 | What is badness? |
| thoughts-007 | What then art thou doing here, O imagination? |
| thoughts-007 | What then is more pleasing or more suitable to the universal nature? |
| thoughts-007 | Why, what can take place without change? |
| thoughts-007 | and canst thou be nourished, unless the food undergoes a change? |
| meditations-011 | And what should hinder, but that thou mayest do well with all these things? |
| meditations-011 | But how should I remove it? |
| meditations-011 | But what? |
| meditations-011 | For what hurt can it be unto thee whatsoever any man else doth, as long as thou mayest do that which is proper and suitable to thine own nature? |
| meditations-011 | Have I done anything charitably? |
| meditations-011 | How? |
| meditations-011 | Of those whose reason is sound and perfect? |
| meditations-011 | Socrates said,''What will you have? |
| meditations-011 | What is thy profession? |
| meditations-011 | What then do ye so strive and contend between you?'' |
| meditations-011 | Why then labour ye not for such? |
| meditations-011 | Will any contemn me? |
| meditations-011 | Will any hate me? |
| meditations-011 | or of those whose reason is vitiated and corrupted? |
| meditations-011 | the souls of reasonable, or unreasonable creatures? |
| meditations-011 | what needs this profession of thine? |
| thoughts-006 | And how is it with respect to each of the stars, are they not different and yet they work together to the same end? |
| thoughts-006 | Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit- bearer[ the earth]? |
| thoughts-006 | Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog? |
| thoughts-006 | How long then? |
| thoughts-006 | If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? |
| thoughts-006 | If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? |
| thoughts-006 | In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? |
| thoughts-006 | Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? |
| thoughts-006 | To be received with clapping of hands? |
| thoughts-006 | What harm then is this to them; and what to those whose names are altogether unknown? |
| thoughts-006 | What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? |
| thoughts-006 | What then if they grow angry, wilt thou be angry too? |
| thoughts-006 | What then is worth being valued? |
| thoughts-006 | Why then am I angry? |
| thoughts-006 | Wilt thou not cease to value many other things too? |
| thoughts-006 | Wilt thou not go on with composure and number every letter? |
| thoughts-006 | and why am I disturbed, for the dispersion of my elements will happen whatever I do? |
| thoughts-006 | and why do I care about anything else than how I shall at last become earth? |
| thoughts-006 | for what advantage would result to them from this or to the whole, which is the special object of their providence? |
| thoughts-005 | About what am I now employing my own soul? |
| thoughts-005 | And all our assent is changeable; for where is the man who never changes? |
| thoughts-005 | And until that time comes, what is sufficient? |
| thoughts-005 | Art thou angry with him whose armpits stink? |
| thoughts-005 | But are the acts which concern society more vile in thy eyes and less worthy of thy labor? |
| thoughts-005 | Does another do me wrong? |
| thoughts-005 | How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? |
| thoughts-005 | Is it not plain that the inferior exists for the sake of the superior? |
| thoughts-005 | On every occasion I must ask myself this question, and inquire, What have I now in this part of me which they call the ruling principle? |
| thoughts-005 | What good will this anger do thee? |
| thoughts-005 | What soul then has skill and knowledge? |
| thoughts-005 | Why do unskilled and ignorant souls disturb him who has skill and knowledge? |
| thoughts-005 | Why dost thou think that this is any trouble? |
| thoughts-005 | 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? |
| thoughts-005 | Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state? |
| thoughts-005 | and whose soul have I now,--that of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast? |
| thoughts-005 | art thou angry with him whose mouth smells foul? |
| thoughts-004 | Accordingly, on every occasion a man should ask himself, Is this one of the unnecessary things? |
| thoughts-004 | And does a thing seem to thee to be a deviation from man''s nature, when it is not contrary to the will of man''s nature? |
| thoughts-004 | And dost thou in all cases call that a man''s misfortune which is not a deviation from man''s nature? |
| thoughts-004 | And, to conclude the matter, what is even an eternal remembrance? |
| thoughts-004 | But can a certain order subsist in thee, and disorder in the All? |
| thoughts-004 | But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? |
| thoughts-004 | Does any one do wrong? |
| thoughts-004 | For if this does its own work, what else dost thou wish? |
| thoughts-004 | For of what other common political community will any one say that the whole human race are members? |
| thoughts-004 | For with what art thou discontented? |
| thoughts-004 | Has anything happened to thee? |
| thoughts-004 | Hast thou reason? |
| thoughts-004 | Hast thou seen those things? |
| thoughts-004 | I have.--Why then dost not thou use it? |
| thoughts-004 | In this infinity then what is the difference between him who lives three days and him who lives three generations? |
| thoughts-004 | Is such a thing as an emerald made worse than it was, if it is not praised? |
| thoughts-004 | The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus? |
| thoughts-004 | Unhappy am I because this has happened to me? |
| thoughts-004 | What is praise, except indeed so far as it has a certain utility? |
| thoughts-004 | What is the investigation into the truth in this matter? |
| thoughts-004 | What more then have they gained than those who have died early? |
| thoughts-004 | What then is that about which we ought to employ our serious pains? |
| thoughts-004 | Where is it then? |
| thoughts-004 | Which of these things is beautiful because it is praised, or spoiled by being blamed? |
| thoughts-004 | Why then is that rather a misfortune than this a good fortune? |
| thoughts-004 | With the badness of men? |
| thoughts-004 | or gold, ivory, purple, a lyre, a little knife, a flower, a shrub? |
| meditations-010 | And thou then, how long shalt thou endure? |
| meditations-010 | And when shalt thou attain to the happiness of true simplicity, and unaffected gravity? |
| meditations-010 | For who is it that should hinder thee from being either truly simple or good? |
| meditations-010 | Is it now void of reason ir no? |
| meditations-010 | Is it one that was virtuous and wise indeed? |
| meditations-010 | Nowhere or anywhere? |
| meditations-010 | Then let this come to thy mind at the same time; and where now are they all? |
| meditations-010 | What is now the present estate of it, as I use it; and what is it, that I employ it about? |
| meditations-010 | What is that that is slow, and yet quick? |
| meditations-010 | What now is to be done, if thou mayest search and inquiry into that, what needs thou care for more? |
| meditations-010 | What then is it that may upon this present occasion according to best reason and discretion, either be said or done? |
| meditations-010 | What then should any man desire to continue here any longer? |
| meditations-010 | What use is there of suspicion at all? |
| meditations-010 | Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What? |
| meditations-010 | Why then shouldest thou so earnestly either seek after these things, or fly from them, as though they should endure for ever? |
| meditations-010 | because I shall do this no more when I am dead, should therefore death seem grievous unto me? |
| meditations-010 | merry, and yet grave? |
| meditations-010 | or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all? |
| meditations-006 | And what do I care for more, if that for which I was born and brought forth into the world( to rule all my desires with reason and discretion) may be? |
| meditations-006 | And why should I trouble myself any more whilst I seek to please the Gods? |
| meditations-006 | And why then should I be angry? |
| meditations-006 | But is it so, that thou canst not but respect other things also? |
| meditations-006 | Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? |
| meditations-006 | Doth either the sun take upon him to do that which belongs to the rain? |
| meditations-006 | For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt? |
| meditations-006 | How is it with every one of the stars in particular? |
| meditations-006 | How many of them who came into the world at the same time when I did, are already gone out of it? |
| meditations-006 | If the first, why should I desire to continue any longer in this fortuit confusion and commixtion? |
| meditations-006 | If then neither applause, what is there remaining that should be dear unto thee? |
| meditations-006 | L. Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured? |
| meditations-006 | Nay they that have not so much as a name remaining, what are they the worse for it? |
| meditations-006 | Then canst not thou truly be free? |
| meditations-006 | Upon what then? |
| meditations-006 | What else doth the education of children, and all learned professions tend unto? |
| meditations-006 | What is it then that should be dear unto us? |
| meditations-006 | When then will there be an end? |
| meditations-006 | Who can choose but wonder at them? |
| meditations-006 | for what profit either unto them or the universe( which they specially take care for) could arise from it? |
| meditations-006 | or his son Aesculapius that, which unto the earth doth properly belong? |
| meditations-006 | or why should I take care for anything else, but that as soon as may be I may be earth again? |
| meditations-006 | to hear a clattering noise? |
| thoughts-009 | 88)? |
| thoughts-009 | And it is in thy power also; or say, who hinders thee? |
| thoughts-009 | And what harm is done or what is there strange, if the man who has not been instructed does the acts of an uninstructed man? |
| thoughts-009 | And who has told thee that the gods do not aid us even in the things which are in our power? |
| thoughts-009 | Another prays thus: How shall I be released from this? |
| thoughts-009 | Another prays: How shall I not desire to be released? |
| thoughts-009 | Another thus: How shall I not lose my little son? |
| thoughts-009 | Besides, wherein hast thou been injured? |
| thoughts-009 | Do thou pray thus: How shall I not desire to lie with her? |
| thoughts-009 | For what more dost thou want when thou hast done a man a service? |
| thoughts-009 | For who can change men''s opinions? |
| thoughts-009 | Hast thou determined to abide with vice, and has not experience yet induced thee to fly from this pestilence? |
| thoughts-009 | If, then, they have no power, why dost thou pray to them? |
| thoughts-009 | Is it the form of the thing? |
| thoughts-009 | Is this anything to fear? |
| thoughts-009 | One man prays thus: How shall I be able to lie with that woman? |
| thoughts-009 | Or is it the matter? |
| thoughts-009 | Thou thus: How shall I not be afraid to lose him? |
| thoughts-009 | Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? |
| thoughts-009 | What are these men''s leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honor? |
| thoughts-009 | What is it, then, which does judge about them? |
| thoughts-009 | What is there new in this? |
| thoughts-009 | What unsettles thee? |
| thoughts-009 | Why art thou disturbed? |
| thoughts-009 | Why, then, art thou disturbed? |
| thoughts-009 | and without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? |
| thoughts-009 | art thou not content that thou hast done something comformable to thy nature, and dost thou seek to be paid for it? |
| thoughts-010 | 17)? |
| thoughts-010 | And is not this too said, that"this or that loves[ is wo nt] to be produced"? |
| thoughts-010 | And why art thou not content to pass through this short time in an orderly way? |
| thoughts-010 | Are not these robbers, if thou examinest their opinions? |
| thoughts-010 | But does she now dissolve the union? |
| thoughts-010 | But thou, in what a brief space of time is thy existence? |
| thoughts-010 | For who is he that shall hinder thee from being good and simple? |
| thoughts-010 | How many things without studying nature dost thou imagine, and how many dost thou neglect? |
| thoughts-010 | Then let this thought be in thy mind, Where then are those men? |
| thoughts-010 | What is my ruling faculty now to me? |
| thoughts-010 | What is that which as to this material[ our life] can be done or said in the way most conformable to reason? |
| thoughts-010 | What matter and opportunity[ for thy activity] art thou avoiding? |
| thoughts-010 | What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? |
| thoughts-010 | Why then should a man cling to a longer stay here? |
| thoughts-010 | Wilt thou never enjoy an affectionate and contented disposition? |
| thoughts-010 | Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? |
| thoughts-010 | and for what purpose am I now using it? |
| thoughts-010 | and of what nature am I now making it? |
| thoughts-010 | is it loosed and rent asunder from social life? |
| thoughts-010 | is it melted into and mixed with the poor flesh so as to move together with it? |
| thoughts-010 | is it void of understanding? |
| meditations-007 | And what is it, that is more pleasing and more familiar to the nature of the universe? |
| meditations-007 | And where are they now? |
| meditations-007 | As for dissolution, if it be no grievous thing to the chest or trunk, to be joined together; why should it be more grievous to be put asunder? |
| meditations-007 | Can anything else almost( that is useful and profitable) be brought to pass without change? |
| meditations-007 | Doth he bear all adverse chances with more equanimity: or with his neighbour''s offences with more meekness and gentleness than I? |
| meditations-007 | For as for the body, why should I make the grief of my body, to be the grief of my mind? |
| meditations-007 | For what can be more reasonable? |
| meditations-007 | For what is it else to live again? |
| meditations-007 | How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed? |
| meditations-007 | How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed? |
| meditations-007 | How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition? |
| meditations-007 | How many such as Chrysippus, how many such as Socrates, how many such as Epictetus, hath the age of the world long since swallowed up and devoured? |
| meditations-007 | If it be, why then am I troubled? |
| meditations-007 | Is any man so foolish as to fear change, to which all things that once were not owe their being? |
| meditations-007 | Is he more bountiful? |
| meditations-007 | Then neither will such a one account death a grievous thing? |
| meditations-007 | V. Is my reason, and understanding sufficient for this, or no? |
| meditations-007 | Well, what did they? |
| meditations-007 | What is rv&nfLovia, or happiness: but a7~o~& d~ wv, or, a good da~ rnon, or spirit? |
| meditations-007 | What is wickedness? |
| meditations-007 | What then dost thou do here, O opinion? |
| meditations-007 | What then? |
| meditations-007 | Wilt thou also be like one of them? |
| meditations-007 | is he more modest? |
| meditations-007 | yea thou that art one of those sinners thyself? |
| meditations-009 | And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth? |
| meditations-009 | And as for the Gods, who hath told thee, that they may not help us up even in those things that they have put in our own power? |
| meditations-009 | And generally, is it not in thy power to instruct him better, that is in an error? |
| meditations-009 | And mightest thou not be so too? |
| meditations-009 | And then among so many deities, could no divine power be found all this while, that could rectify the things of the world? |
| meditations-009 | And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned? |
| meditations-009 | At the cause, or the matter? |
| meditations-009 | Behold either by itself, is either of that weight and moment indeed? |
| meditations-009 | Doth any new thing happen unto thee? |
| meditations-009 | Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body? |
| meditations-009 | Doth it then also void excrements? |
| meditations-009 | Doth then any of them forsake their former false opinions that I should think they profit? |
| meditations-009 | For what wouldst thou have more? |
| meditations-009 | For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin? |
| meditations-009 | Hath not yet experience taught thee to fly from the plague? |
| meditations-009 | If they can do nothing, why doest thou pray? |
| meditations-009 | Must thou be rewarded for it? |
| meditations-009 | Or is the world, to incessant woes and miseries, for ever condemned? |
| meditations-009 | Or what doest thou suffer through any of these? |
| meditations-009 | Or wouldest thou rather say, that all things in the world have gone ill from the beginning for so many ages, and shall ever go ill? |
| meditations-009 | Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee? |
| meditations-009 | Unto him that is a man, thou hast done a good turn: doth not that suffice thee? |
| meditations-009 | What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for? |
| meditations-009 | What doest thou so wonder at? |
| meditations-009 | What then is it, that passeth verdict on them? |
| meditations-009 | What then is it, that troubleth thee? |
| meditations-009 | When at any time thou art offended with any one''s impudency, put presently this question to thyself:''What? |
| meditations-009 | Why should it trouble thee? |
| meditations-009 | Will this querulousness, this murmuring, this complaining and dissembling never be at an end? |
| meditations-009 | gold and silver, what are they, but as the more gross faeces of the earth? |
| meditations-009 | or, tell me, what doth hinder thee? |
| meditations-009 | what ado doest thou keep? |
| thoughts-008 | Alexander and Caius and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? |
| thoughts-008 | Am I doing anything? |
| thoughts-008 | And how long does it subsist? |
| thoughts-008 | And what is it doing in the world? |
| thoughts-008 | And what is it in any way to thee if these men of after time utter this or that sound, or have this or that opinion about thee? |
| thoughts-008 | And what its causal nature[ or form]? |
| thoughts-008 | But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? |
| thoughts-008 | Do not add, And why were such things made in the world? |
| thoughts-008 | Does Chaurias or Diotimus sit by the tomb of Hadrianus? |
| thoughts-008 | Does Panthea or Pergamus now sit by the tomb of Verus? |
| thoughts-008 | Does a man please himself who repents of nearly everything that he does? |
| thoughts-008 | Does anything happen to me? |
| thoughts-008 | Does pain or sensuous pleasure effect thee? |
| thoughts-008 | Dost thou wish to be praised by a man who curses himself thrice every hour? |
| thoughts-008 | For what purpose then art thou,--to enjoy pleasure? |
| thoughts-008 | Has any obstacle opposed thee in thy efforts towards an object? |
| thoughts-008 | How then shall a man do this? |
| thoughts-008 | How then shalt thou possess a perpetual fountain[ and not a mere well]? |
| thoughts-008 | If a thing is in thy own power, why dost thou do it? |
| thoughts-008 | If then there happens to each thing both what is usual and natural, why shouldst thou complain? |
| thoughts-008 | Is this[ change of place] sufficient reason why my soul should be unhappy and worse then it was, depressed, expanded, shrinking, affrighted? |
| thoughts-008 | On the occasion of every act ask thyself, How is this with respect to me? |
| thoughts-008 | Shall I repent of it? |
| thoughts-008 | Was it not in the order of destiny that these persons too should first become old women and old men and then die? |
| thoughts-008 | Well, suppose they did sit there, would the dead be conscious of it? |
| thoughts-008 | What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? |
| thoughts-008 | What is its substance and material? |
| thoughts-008 | What principles? |
| thoughts-008 | What then can these things do to prevent thy mind from remaining pure, wise, sober, just? |
| thoughts-008 | What then dost thou think of him who[ avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are? |
| thoughts-008 | What then will it be when it forms a judgment about anything aided by reason and deliberately? |
| thoughts-008 | What then would those do after these were dead? |
| thoughts-008 | Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? |
| thoughts-008 | Where is it then? |
| thoughts-008 | Why dost thou wonder? |
| thoughts-008 | Wouldst thou wish to please a man who does not please himself? |
| thoughts-008 | and if the dead were conscious would they be pleased? |
| thoughts-008 | and if they were pleased, would that make them immortal? |
| thoughts-008 | and what good is it to the bubble while it holds together, or what harm when it is burst? |
| thoughts-008 | and what wilt thou find which is sufficient reason for this? |
| thoughts-008 | but if it is in the power of another, whom dost thou blame,--the atoms[ chance] or the gods? |
| meditations-004 | And is not that their age quite over, and ended? |
| meditations-004 | And what is it then that shall always be remembered? |
| meditations-004 | Are not they themselves dead at the last? |
| meditations-004 | As for that which is truly good, what can it stand in need of more than either justice or truth; or more than either kindness and modesty? |
| meditations-004 | But suppose that both they that shall remember thee, and thy memory with them should be immortal, what is that to thee? |
| meditations-004 | But the care of thine honour and reputation will perchance distract thee? |
| meditations-004 | Can it be at the wickedness of men, when thou dost call to mind this conclusion, that all reasonable creatures are made one for another? |
| meditations-004 | Could he say of Athens, Thou lovely city of Cecrops; and shalt not thou say of the world, Thou lovely city of God? |
| meditations-004 | Doth any man offend? |
| meditations-004 | Doth gold, or ivory, or purple? |
| meditations-004 | Doth that then which hath happened unto thee, hinder thee from being just? |
| meditations-004 | Doth the emerald become worse in itself, or more vile if it be not commended? |
| meditations-004 | For if thy reason do her part, what more canst thou require? |
| meditations-004 | For is it possible that in thee there should be any beauty at all, and that in the whole world there should be nothing but disorder and confusion? |
| meditations-004 | For what is it that thou art offended at? |
| meditations-004 | For which other commonweal is it, that all men can be said to be members of? |
| meditations-004 | From this common city it is, that understanding, reason, and law is derived unto us, for from whence else? |
| meditations-004 | Hast thou reason? |
| meditations-004 | Hath anything happened unto thee? |
| meditations-004 | How is the earth( say I) ever from that time able to Contain the bodies of them that are buried? |
| meditations-004 | I will not say to thee after thou art dead; but even to thee living, what is thy praise? |
| meditations-004 | If so be that the souls remain after death( say they that will not believe it); how is the air from all eternity able to contain them? |
| meditations-004 | In that which is so infinite, what difference can there be between that which liveth but three days, and that which liveth three ages? |
| meditations-004 | Is there anything that doth though never so common, as a knife, a flower, or a tree? |
| meditations-004 | It is against himself that he doth offend: why should it trouble thee? |
| meditations-004 | What art thou, that better and divine part excepted, but as Epictetus said well, a wretched soul, appointed to carry a carcass up and down? |
| meditations-004 | What have they got more, than they whose deaths have been untimely? |
| meditations-004 | What in these things is the speculation of truth? |
| meditations-004 | What is it that we must bestow our care and diligence upon? |
| meditations-004 | What then hast thou learned is the will of man''s nature? |
| meditations-004 | Wherein then, but in that part of thee, wherein the conceit, and apprehension of any misery can subsist? |
| meditations-004 | Which of all those, either becomes good or fair, because commended; or dispraised suffers any damage? |
| meditations-004 | Why then makest thou not use of it? |
| meditations-004 | Why then should that rather be an unhappiness, than this a happiness? |
| meditations-004 | and that it is against their wills that they offend? |
| meditations-004 | and that it is part of justice to bear with them? |
| meditations-004 | may not this that now I go about, be of the number of unnecessary actions? |
| meditations-004 | or circumspect? |
| meditations-004 | or free? |
| meditations-004 | or magnanimous? |
| meditations-004 | or modest? |
| meditations-004 | or temperate? |
| meditations-004 | or true? |
| meditations-004 | or wise? |
| meditations-005 | Again, how many truly good things have certainly by thee been discerned? |
| meditations-005 | Am I then yet unwilling to go about that, for which I myself was born and brought forth into this world? |
| meditations-005 | And if the whole be not, why should I make it my private grievance? |
| meditations-005 | And those things that have souls, are better than those that have none? |
| meditations-005 | And was it then for this that thou wert born, that thou mightest enjoy pleasure? |
| meditations-005 | And what is that but an empty sound, and a rebounding echo? |
| meditations-005 | And wherein can the public be hurt? |
| meditations-005 | And which is that that is so? |
| meditations-005 | And wilt not thou do that, which belongs unto a man to do? |
| meditations-005 | But still that time come, what will content thee? |
| meditations-005 | For indeed what is all this pleading and public bawling for at the courts? |
| meditations-005 | How hast thou carried thyself hitherto towards the Gods? |
| meditations-005 | Is it so with thee, that hitherto thou hast neither by word or deed wronged any of them? |
| meditations-005 | Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better? |
| meditations-005 | Or was I made for this, to lay me down, and make much of myself in a warm bed? |
| meditations-005 | Seest thou not how it hath sub- ordinated, and co- ordinated? |
| meditations-005 | Was it not in very truth for this, that thou mightest always be busy and in action? |
| meditations-005 | What can he do? |
| meditations-005 | What is it that thou dost stay for? |
| meditations-005 | What is it then that doth keep thee here, if things sensible be so mutable and unsettled? |
| meditations-005 | What is the use that now at this present I make of my soul? |
| meditations-005 | Whose soul do I now properly possess? |
| meditations-005 | Why should imprudent unlearned souls trouble that which is both learned, and prudent? |
| meditations-005 | Why so? |
| meditations-005 | Wilt not thou run to do that, which thy nature doth require? |
| meditations-005 | Wilt thou therefore be a fool too? |
| meditations-005 | a child''s? |
| meditations-005 | a woman''s? |
| meditations-005 | and how it hath distributed unto everything according to its worth? |
| meditations-005 | and of those that have, those best that have rational souls? |
| meditations-005 | and our souls nothing but an exhalation of blood? |
| meditations-005 | and that those things that are best, are made one for another? |
| meditations-005 | and the senses so obscure, and so fallible? |
| meditations-005 | and to be in credit among such, be but vanity? |
| meditations-005 | for which of these sayest thou; that which is according to nature or against it, is of itself more kind and pleasing? |
| meditations-005 | how many pleasures, how many pains hast thou passed over with contempt? |
| meditations-005 | how many things eternally glorious hast thou despised? |
| meditations-005 | or a tyrant''s? |
| meditations-005 | or a youth''s? |
| meditations-005 | some brute, or some wild beast''s soul? |
| meditations-005 | than a covetous man his silver, and vainglorious man applause? |
| meditations-005 | thy domestics? |
| meditations-005 | thy foster- fathers? |
| meditations-005 | thy friends? |
| meditations-005 | thy servants? |
| meditations-005 | towards how many perverse unreasonable men hast thou carried thyself kindly, and discreetly? |
| meditations-005 | towards thy brethren? |
| meditations-005 | towards thy children? |
| meditations-005 | towards thy masters? |
| meditations-005 | towards thy parents? |
| meditations-005 | towards thy wife? |
| meditations-008 | Add not presently speaking unto thyself, What serve these things for in the world? |
| meditations-008 | Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates? |
| meditations-008 | And these once dead, what would become of these former? |
| meditations-008 | And they when they are changed, they murmur not; why shouldest thou? |
| meditations-008 | And those austere ones; those that foretold other men''s deaths; those that were so proud and stately, where are they now? |
| meditations-008 | And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground? |
| meditations-008 | And what more proper and natural, yea what more kind and pleasing, than that which is according to nature? |
| meditations-008 | And when all is done, what is all this for, but for a mere bag of blood and corruption? |
| meditations-008 | And who can hinder thee, but that thou mayest perform what is fitting? |
| meditations-008 | And yet the whole earth itself, what is it but as one point, in regard of the whole world? |
| meditations-008 | At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil? |
| meditations-008 | Brambles are in the way? |
| meditations-008 | By one action judge of the rest: this bathing which usually takes up so much of our time, what is it? |
| meditations-008 | Do either pain or pleasure seize on thee? |
| meditations-008 | Dost thou desire to be commended of that man, who thrice in one hour perchance, doth himself curse himself? |
| meditations-008 | Dost thou desire to please him, who pleaseth not himself? |
| meditations-008 | Doth anything by way of cross or adversity happen unto me? |
| meditations-008 | For as for the body itself,( the subject of death) wouldest thou know the vileness of it? |
| meditations-008 | For what if they did, would their masters be sensible of It? |
| meditations-008 | Hast thou met with Some obstacle or other in thy purpose and intention? |
| meditations-008 | Hath death dwelt with them otherwise, though so many and so stately whilst they lived, than it doth use to deal with any one particular man? |
| meditations-008 | How much less when by the help of reason she is able to judge of things with discretion? |
| meditations-008 | How then shall he do those things? |
| meditations-008 | If it were not, whom dost tin accuse? |
| meditations-008 | If it were thine act and in thine own power, wouldest thou do it? |
| meditations-008 | If therefore nothing can happen unto anything, which is not both usual and natural; why art thou displeased? |
| meditations-008 | Is the cucumber bitter? |
| meditations-008 | Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was? |
| meditations-008 | May not thy mind for all this continue pure, prudent, temperate, just? |
| meditations-008 | Most justly have these things happened unto thee: why dost not thou amend? |
| meditations-008 | Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things? |
| meditations-008 | Shall I do it? |
| meditations-008 | Shall I have no occasion to repent of it? |
| meditations-008 | So for the bubble; if it continue, what it the better? |
| meditations-008 | This, what is it in itself, and by itself, according to its proper constitution? |
| meditations-008 | Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? |
| meditations-008 | Thou thyself? |
| meditations-008 | Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me? |
| meditations-008 | Was not it appointed unto them also( both men and women,) to become old in time, and then to die? |
| meditations-008 | What can there be, that thou shouldest so much esteem? |
| meditations-008 | What is it for in this world, and how long will it abide? |
| meditations-008 | What is the form or efficient cause? |
| meditations-008 | What is the matter, or proper use? |
| meditations-008 | What is the substance of it? |
| meditations-008 | What then must I do, that I may have within myself an overflowing fountain, and not a well? |
| meditations-008 | What then were then made for? |
| meditations-008 | What then? |
| meditations-008 | What then? |
| meditations-008 | What? |
| meditations-008 | Wherein then is it to be found? |
| meditations-008 | Which be those dogmata? |
| meditations-008 | Why wonderest thou? |
| meditations-008 | and who is that? |
| meditations-008 | are either Panthea or Pergamus abiding to this day by their masters''tombs? |
| meditations-008 | as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death? |
| meditations-008 | as either basely dejected, or disordinately affected, or confounded within itself, or terrified? |
| meditations-008 | or dost thou think that he pleaseth himself, who doth use to repent himself almost of everything that he doth? |
| meditations-008 | or either Chabrias or Diotimus by that of Adrianus? |
| meditations-008 | or if glad, were these immortal? |
| meditations-008 | or if sensible, would they be glad of it? |
| meditations-008 | the atoms, or the Gods? |
| meditations-008 | to disport and delight thyself? |
| meditations-008 | when in the act of lust, and fornication? |
| meditations-008 | when sick and pained? |