Nature offers nothing that can be called this man's rather than another's; but under nature everything belongs to all.
If we love something similar to ourselves, we endeavor, as far as we can, to bring it about that it should love us in return.
. . . to know the order of nature, and regard the universe as orderly is the highest function of the mind.
The greatest pride, or the greatest despondency, is the greatest ignorance of one's self.
For peace is not mere absence of war, but is a virtue that springs from force of character: for obedience is the constant will to execute what, by the general decree of the commonwealth, ought to be done.
Men would never be superstitious, if they could govern all their circumstances by set rules, or if they were always favoured by fortune: but being frequently driven into straits where rules are useless, and being often kept fluctuating pitiably between hope and fear by the uncertainty of fortune's greedily coveted favours, they are consequently for the most part, very prone to credulity.
Many errors, of a truth, consist merely in the application of the wrong names of things.
Speculation, like nature, abhors a vacuum.
We are so constituted by Nature that we easily believe the things we hope for, but believe only with difficulty those we fear, and that we regard such things more or less highly than is just. This is the source of the superstitions by which men everywhere are troubled. For the rest, I don
Happiness is not the reward of virtue, but is virtue itself; nor do we delight in happiness because we restrain from our lusts; but on the contrary, because we delight in it, therefore we are able to restrain them.
Care of the poor is incumbent on society as a whole.
The things which ... are esteemed as the greatest good of all ... can be reduced to these three headings, to wit : Riches, Fame, and Pleasure. With these three the mind is so engrossed that it cannot scarcely think of any other good.
God is a thing that thinks.
Peace is not the absence of war, but a virtue based on strength of character.
In the state of nature, wrong-doing is impossible ; or, if anyone does wrong, it is to himself, not to another.
Laws directed against opinions affect the generous-minded rather than the wicked, and are adapted less for coercing criminals than for irritating the upright.
I would warn you that I do not attribute to nature either beauty or deformity, order or confusion. Only in relation to our imagination can things be called beautiful or ugly, well-ordered or confused.
Surely human affairs would be far happier if the power in men to be silent were the same as that to speak. But experience more than sufficiently teaches that men govern nothing with more difficulty than their tongues.
Nothing in the universe is contingent, but all things are conditioned to exist and operate in a particular manner by the necessity of the divine nature.
The mind has greater power over the emotions, and is less subject thereto, insofar as it understands all things to be necessary.
In the mind there is no absolute or free will.
Human infirmity in moderating and checking the emotions I name bondage : for, when a man is a prey to his emotions, he is not his own master, but lies at the mercy of fortune : so much so, that he is often compelled, while seeing that which is better for him, to follow that which is worse.
Men are mistaken in thinking themselves free; their opinion is made up of consciousness of their own actions, and ignorance of the causes by which they are determined.
I call him free who is led solely by reason.
Blessedness is not the reward of virtue but virtue itself.
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