1004. The sources of ingratitude
Ingratitude is caused by excessive self-esteem, by that fault innate in all mortals, of taking a partial view of ourselves and our own acts, by greed, or by jealousy.

Ingratitude is caused by excessive self-esteem, by that fault innate in all mortals, of taking a partial view of ourselves and our own acts, by greed, or by jealousy.
Someone may be a worthy person for me to receive a benefit from, but it will hurt them to give it. For this reason I will not receive it, because they are ready to help me to their own prejudice, or even danger.
No one incurs any obligation by receiving what it was not in his power to refuse; if you want to know whether I wish to take it, arrange matters so that I have the power of saying ‘No.’
As we refuse cold water to the sick, or swords to the grief-stricken or remorseful, so must we persist in refusing to give anything whatever that is hurtful, although our friends earnestly and humbly beg for it.
You should be satisfied with the approval of your own conscience; if not, you do not really delight in doing good, but in being seen to do good.
Since no impulse of the human mind can be approved of, even though it springs from a right feeling, unless it be made into a virtue by discretion, I forbid generosity to degenerate into extravagance.
The next point to be defined is, what kind of benefits are to be given, and in what manner. First let us give what is necessary, next what is useful, and then what is pleasant, provided that they be lasting.
Our ancestors before us have lamented, and our children after us will lament, as we do, the ruin of morality, the prevalence of vice, and the gradual deterioration of mankind; yet these things are really stationary.
Seneca reminds us that virtue ethics is about motivations and the improvement of one's character, not just about material help, as much as the latter may be needed.
What value has the crown in itself? or the purple-bordered robe? or the judgment-seat and car of triumph? None of these things is in itself an honour, but is an emblem of honour.
Do not grow weary, perform your duty, and act as becomes a good person. Help one with money, another with credit, another with your favor; this one with good advice, that one with sound maxims.
The book-keeping of benefits is simple: it is all expenditure; if any one returns it, that is clear gain; if he does not return it, it is not lost, I gave it for the sake of giving.
It is the property of a great and good mind to covet, not the fruit of good deeds, but good deeds themselves.
Let us bestow benefits, not put them out at interest.
Among the numerous faults of those who pass their lives recklessly and without due reflexion, I should say that there is hardly any one so hurtful to society as this, that we neither know how to bestow or how to receive a benefit.
Marcus Atilius Regulus in his second consulship was taken prisoner in Africa by the stratagem of Xanthippus, a Spartan general serving under the command of Hannibal’s father Hamilcar. …
Pray, tell me, does it coincide with the character of your good person to lie for their own profit, to slander, to overreach, to deceive? Nay, verily; anything but that!
“When a man enters the foot-race,” says Chrysippus with his usual aptness, “it is his duty to put forth all his strength and strive with all his might to win; but he ought never with his foot to trip, or with his hand to foul a competitor.”
Cicero presents the Stoic argument that we are born to be virtuous, meaning prosocial. The Epicureans thought we are born to seek pleasure and avoid pain. They both had a point.
Cicero explains that ethical reasoning is akin to mathematics: it begins with certain axioms that are taken for granted. Which axioms does your ethical thinking assume to be true?
Those who say that regard should be had for the rights of fellow-citizens, but not of foreigners, would destroy the universal brotherhood of mankind.
Injustice is fatal to social life and fellowship between people. For, if we are so disposed that each, to gain some personal profit, will defraud or injure his neighbor, then the bonds of human society must of necessity be broken.
If your friend were a tyrant, would you kill him? That is the situation that Brutus faced with respect to Caesar, and which Cicero analyzes in this episode.
There were, broadly speaking, two major clusters of Hellenistic philosophies: the Socratic ones and, for lack of a better term, the ataraxic ones. Let's take a look at the differences.
Whether moral goodness is the only good, as the Stoics believe, or whether, as the Peripatetics think, it is the highest of many goods, it is beyond question that expediency can never conflict with moral rectitude.
But the chief thing in all public administration and public service is to avoid even the slightest suspicion of self-seeking. For to exploit the state for selfish profit is not only immoral; it is criminal, infamous.
We must apologize also, to the best of our ability, if we have involuntarily hurt anyone’s feelings, and we must by future services and kind offices atone for the apparent offense.
Relieving the poor is a form of charity that is a service to the state as well as to the individual.
The reason for making constitutional laws was the same as that for making kings. For what people have always sought is equality of rights before the law. For rights that were not open to all alike would be no rights.
Think of the aqueducts, canals, irrigation works, breakwaters, artificial harbors; how should we have these without the work of people?