It is nowadays accepted that a thing may be morally right without being expedient, and expedient without being morally right. No more pernicious doctrine than this could be introduced into human life.
As other schools maintain that some things are certain, others uncertain, we, differing with them, say that some things are probable, others improbable.
And if someone lives who would belittle the study of philosophy, I quite fail to see what in the world they would see fit to praise.
And since my mind could not be wholly idle, I thought that the most honourable way for me to forget my sorrows would be by turning to philosophy.
If wisdom is the most important of the virtues, as it certainly is, it necessarily follows that that duty which is connected with the social obligation is the most important duty.
Moderation is the science of doing the right thing at the right time.
We are called to make important decisions about our life and career when we are young and immature. That's why engaging in critical philosophical reflection as soon as possible is crucial for our happiness.
Cicero relates that the Stoic Panaetius thought there are four fundamental aspects to our character, and that they shape our roles in society.
Here is how to balance the serious and the playful components of your life, what psychologists call the eudaimonic and hedonic aspects of existence.
Cicero tells us that there is a harmonious beauty in the relationship between one's virtuous character and that person's actions. The relationship being analogous to that between physical beauty and health.
In administering punishment it is above all necessary to allow no trace of anger. It is to be desired that they who administer the government should be like the laws, which are led to inflict punishment not by wrath but by justice.
First, keep the good of the people so clearly in view that regardless of your own interests you will make your every action conform to that; second, care for the welfare of the whole body politic and do not let the interests of one party betray the rest.
Those whom Nature has endowed with the capacity for administering public affairs should put aside all hesitation, enter the race for public office and take a hand in directing the government.
There is nothing more honourable and noble than to be indifferent to money, if one does not possess it, and to devote it to beneficence and liberality, if one does possess it.
The Stoics, therefore, correctly define courage as "that virtue which champions the cause of right." For nothing that lacks justice can be morally right.
Eric Weiner, the author of The Socrates Express, put it nicely: “Duty [is] not obligation. There is a difference. Duty comes from inside, obligation from outside.”
Of all the bonds of fellowship, there is none more noble, none more powerful than when good people of congenial character are joined in intimate friendship.
Cicero reminds us that in virtue ethics intentions are fundamental. If you do an act of kindness in order to receive a favor, then you have done no kindness at all.
Cicero argues that we ought to consider what is the best way for us to engage in acts of kindness. And that the fundamental criterion by which to judge their soundness is justice.
There are some also who claim that they are occupied solely with their own affairs. They are traitors to social life, for they contribute to it none of their interest, none of their effort, none of their means.
I do not mean to find fault with the accumulation of property, provided it hurts nobody, but unjust acquisition of it is always to be avoided.
We ought to follow Nature as our guide, to contribute to the general good by an interchange of acts of kindness, by giving and receiving, and thus by our skill, our industry, and our talents to cement human society more closely together.
If we truly want to become better human beings, Cicero counsels, we should avoid two common mistakes. Let's take a look at what they are, and reflect on whether we ourselves have sometimes committed them.
Cicero argues that there are four fundamental concerns of morality: truth; the organization of society (including our duties toward others); the development of our character; and doing everything while exercising temperance.
Nature by the power of reason associates man with man in the common bonds of speech and life; she also prompts men to meet in companies, to form public assemblies, and to take part in them themselves.
Consider if what you are doing is: (i) morally right; (ii) conducive to your happiness; and (iii) whether you may be rationalizing doing something wrong simply because it brings you comfort.
Every treatise on duty has two parts: one, dealing with the doctrine of the supreme good; the other with the practical rules by which daily life in all its bearings may be regulated.
Brave he surely cannot possibly be that counts pain the supreme evil, nor temperate he that holds pleasure to be the supreme good.
On the discharge of our duties depends all that is morally right, and on their neglect all that is morally wrong in life.
I know that there are some, whose wisdom is of a harsh rather than a brave character, who say that the sage never would mourn. They have never been in the position of mourners, otherwise their misfortune would have shaken their haughty philosophy out of them.
