英語関連の話

チャット＆実況板
41
引用

he who sees several enterprises turn out contrary to his wishes becomes dissatisfied with both men and things, and on the slightest provocation flies into a rage with people, with undertakings, with places, with fortune, or with himself. In order, therefore, that the mind may be at peace, it ought not to be hurried hither and thither, nor, as I said before, wearied by labour at great matters, or matters whose attainment is beyond its strength. It is easy to fit one’s shoulder to a light burden, and to shift it from one side to the other without dropping it: but we have difficulty in bearing the burdens which others’ hands lay upon us, and when overweighted by them we fling them off upon our neighbours. Even when we do stand upright under our load, we nevertheless reel beneath a weight which is beyond our strength.

simple and manageable undertakings proceed according to the pleasure of the person in charge of them, but enormous ones, beyond his capacity to manage, are not easily undertaken. When he has got them to administer, they hinder him, and press hard upon him, and just as he thinks that success is within his grasp, they collapse, and carry him with them: thus it comes about that a man’s wishes are often disappointed if he does not apply himself to easy tasks, yet wishes that the tasks which he undertakes may be easy. Whenever you would attempt anything, first form an estimate both of your own powers, of the extent of the matter which you are undertaking, and of the means by which you are to accomplish it: for if you have to abandon your work when it is half done, the disappointment will sour your temper. In such cases, it makes a difference whether one is of an ardent or of a cold and unenterprising temperament: for failure will rouse a generous spirit to anger, and will move a sluggish and dull one to sorrow. Let our undertakings, therefore, be neither petty nor yet presumptuous and reckless: let our hopes not range far from home: let us attempt nothing which if we succeed will make us astonished at our success.

Since we know not how to endure an injury, let us take care not to receive one: we should live with the quietest and easiest-tempered persons, not with anxious or with sullen ones: for our own habits are copied from those with whom we associate, and just as some bodily diseases are communicated by touch, so also the mind transfers its vices to its neighbours.

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42
引用

the man who lives with quiet people is not only improved by their example, but also by the fact that he finds no reason for anger and does not practise his vice: it will, therefore, be his duty to avoid all those who he knows will excite his anger. You ask, who these are: many will bring about the same thing by various means; a proud man will offend you by his disdain, a talkative man by his abuse, an impudent man by his insults, a spiteful man by his malice, a quarrelsome man by his wrangling, a braggart and liar by his vain-gloriousness: you will not endure to be feared by a suspicious man, conquered by an obstinate one, or scorned by an ultra-refined one: Choose straightforward, good-natured, steady people, who will not provoke your wrath, and will bear with it.

People do not all take offence in the same way; you ought then to know what your own weak point is, that you may guard it with especial care.

It is better not to see or to hear everything: many causes of offence may pass by us, most of which are disregarded by the man who ignores them.

He who seeks to know what is said about him, who digs up spiteful tales even if they were told in secret, is himself the destroyer of his own peace of mind.

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43
引用

A large part of mankind manufacture their own grievances either by entertaining unfounded suspicions or by exaggerating trifles. Anger often comes to us, but we often go to it. It ought never to be sent for: even when it falls in our way it ought to be flung aside. No one says to himself, “I myself have done or might have done this very thing which I am angry with another for doing.” No one considers the intention of the doer, but merely the thing done: yet we ought to think about him, and whether he did it intentionally or accidentally, under compulsion or under a mistake, whether he did it out of hatred for us, or to gain something for himself, whether he did it to please himself or to serve a friend. In some cases the age, in others the worldly fortunes of the culprit may render it humane or advantageous to bear with him and put up with what he has done. Let us put ourselves in the place of him with whom we are angry: at present an overweening conceit of our own importance makes us prone to anger, and we are quite willing to do to others what we cannot endure should be done to ourselves. No one will postpone his anger: yet delay is the best remedy for it, because it allows its first glow to subside, and gives time for the cloud which darkens the mind either to disperse or at any rate to become less dense. Of these wrongs which drive you frantic, some will grow lighter after an interval, not of a day, but even of an hour: some will vanish altogether. Even if you gain nothing by your adjournment, still what you do after it will appear to be the result of mature deliberation, not of anger. If you want to find out the truth about anything, commit the task to time: nothing can be accurately discerned at a time of disturbance.

While you are angry, you ought not to be allowed to do anything. “Why?” do you ask? Because when you are angry there is nothing that you do not wish to be allowed to do.

let us beg all our best friends to give us their opinion with the greatest freedom at the very time when we can bear it least, and never to be compliant with us when we are angry. While we are in our right senses, while we are under our own control, let us call for help against so powerful an evil, and one which we regard with such unjust favour.

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We sell watermelons in such cars in the summer :grin:

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You still have one dream - a language dream to speak English and Russian. :face_with_hand_over_mouth:
About what is less bad - I do not think that this is a brazen kind of hope. I think it’s a natural kind of hope. We all want fewer bad things and more good things in our lives. And we can all bring our dreams closer to reality if we try and believe in ourselves. And to think more about the good, then what we think about more is manifested in our lives.
You are my friend and I appreciate you for who you are.

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This is what I read online :smiley::

You should not give very expensive gifts, as this may embarrass the recipient or force him to give you a gift in return that will be no worse in value. It is better to choose modest and budget gifts that will show your care and attention.
Do not give useless gifts such as souvenirs, magnets, figurines, etc. The Japanese prefer gifts that are practical, such as food, drinks, towels, soap, etc. These gifts are considered to be healthy and tasty, as well as showing concern for the health and well-being of the recipient.
Don’t give very personal gifts like clothes, underwear, perfumes, etc. This can be perceived as a violation of personal space or the imposition of one’s tastes. It is better to give gifts that are not related to the personality of the recipient, but rather to the occasion or season.
Do not give white flowers as they are associated with mourning and death. Also, do not give flowers in multiples of four, as this number sounds the same as the word for “death” in Japanese. It is better to give flowers in an odd number (except 9 and 13) and choose bright and joyful colors.
Do not give a gift without packaging or with poor packaging. Gift wrapping in Japan is of great importance and should be beautiful, neat and appropriate for the occasion.
Giving gifts in a cycle of commitment and gratitude. In Japan, if you receive a gift, you must express your gratitude by giving okayoshi, a gift in return, some time later. As a general rule, the gift should be about half the price of the original gift1.
Giving gifts in the middle and end of the year. In Japan, there are two special types of thank you gifts: ochugen and oseibo. Ochugen is a mid-year gift given as a thank you to those you feel indebted to, including parents, family members, a close teacher, or your boss at work. The oseibo is the same kind of gift given at the end of the year as a token of gratitude for any help or favor received during the past year.
Giving omiyage after the trip. Omiyage are small souvenir gifts that you give to friends, family and colleagues after a trip. They tend to be individually packaged pouches, teas and snacks, or regional specialty products. Usually, omiyage is bought for colleagues when employees go on vacation to thank them for any trouble or inconvenience caused by being away from work.
Giving paper cords and ornaments. In Japan, paper, paper cords (mizuhiki) and paper decorations (noshi) are often used to wrap gifts, which have different colors, shapes and tying methods depending on the meaning of the gift. The paper cords symbolize the connection between the giver and the recipient, and the paper decorations symbolize the wishes of happiness and longevity3.

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As a man who had his education in 2000s, I can assure you that that kind of strict unwritten rules are not so popular in younger generations.:sweat_smile:

Though, regional differences play some role in what kind of behaviours are seen as proper.
Generally, Kyoto, the former imperial capital, has the strictest rules for politeness. When you going eastwards it’ll become milder.

In my view…

You should not give very expensive gifts, as this may embarrass the recipient or force him to give you a gift in return that will be no worse in value. It is better to choose modest and budget gifts that will show your care and attention.

It is not so important a rule for younger generations.
Of course it is awkward if we give somebody-not-so-big-friend an absurdly expensive gift, like, a car, high end PC, a Rolex. But I think it is rather a common rule for all over the world.

Do not give useless gifts such as souvenirs, magnets, figurines, etc. The Japanese prefer gifts that are practical, such as food, drinks, towels, soap, etc. These gifts are considered to be healthy and tasty, as well as showing concern for the health and well-being of the recipient.

Youngsters don’t care about this.
But if your gift is for your boss, or for your wife’s parents, for someone you should act formally, yes it is more proper in this way.

Don’t give very personal gifts like clothes, underwear, perfumes, etc. This can be perceived as a violation of personal space or the imposition of one’s tastes. It is better to give gifts that are not related to the personality of the recipient, but rather to the occasion or season.

I don’t even think this rule is still alive in 2023.
Only in Kyoto maybe?
At least, for a commoner like me, it is not important.

Do not give white flowers as they are associated with mourning and death.

To patients or mourners, yes we should avoid it.
But in normal situations, it isn’t that important.

Also, do not give flowers in multiples of four, as this number sounds the same as the word for “death” in Japanese. It is better to give flowers in an odd number (except 9 and 13) and choose bright and joyful colors.

Only the number 4 should be avoided, not multiples of 4. In formal situations, it is preferable to avoid any number which contains 4, like 24, 41.

13 is acceptable, since the idea came from the Bible, it isn’t important for non-Christians.

Colours are not that important, I think.

Do not give a gift without packaging or with poor packaging. Gift wrapping in Japan is of great importance and should be beautiful, neat and appropriate for the occasion.

Only in formal gifts, yes.

Giving gifts in a cycle of commitment and gratitude. In Japan, if you receive a gift, you must express your gratitude by giving okayoshi, a gift in return, some time later. As a general rule, the gift should be about half the price of the original gift

Maybe it is from translation error, but just in case, it is Окаэши, не Окаёши.

And ‘half the price’ part, it is not a general rule.
Some etiquette warriors made the rule for their own sake, apparently.

Other parts are just correct.

But again, these aren’t that strict in everyday situations. When you go to Kyoto though, be aware.:sweat_smile::+1:

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You still have one dream - a language dream to speak English and Russian. :face_with_hand_over_mouth:
About what is less bad - I do not think that this is a brazen kind of hope. I think it’s a natural kind of hope. We all want fewer bad things and more good things in our lives. And we can all bring our dreams closer to reality if we try and believe in ourselves. And to think more about the good, then what we think about more is manifested in our lives.
You are my friend and I appreciate you for who you are.

I’m very pleased to hear that you kindly respect who I am, Thank you so much.:pray:

I, also, appreciate you for who you are, my friend.:four_leaf_clover:

To speak English and Russian, in fact it’s not my dream. Since I know I can do it, 100% sure. It can’t be my dream.:yum:
O, myself, stop bragging and be a humble man.:japanese_goblin:

And about the Hope part, maybe my pessimistic view is coming from that I like to think in a stricter way.
Maybe I can be more optimistic in the future. I’ve been thinking I have many things to learn from you.:sunglasses:

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Thank you! You, as always, painted everything in detail and put it on the shelves. I still think that you would make a great teacher. :smiling_face:

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In acting training, I looked at Life as a theater. Life is like an exciting game where each of us plays his role. And even if our ‘acting’ sometimes fails us or the script seems complicated, each scene has its own meaning and lesson. Pessimism may be part of that role, but don’t give it a major role in your life.
It is very interesting to watch myself as a role performer, how I get used to something, every emotion is a role, every situation is an opportunity to play it. “I’m the one who writes the book”, “I’m the one who learns the language” - how brilliantly it can be played, Inflame! Or the role of “I’m the one who has no dreams” - it’s great! :clap:

Dreams are a magical tool that helps us unlock our potential, and they can become bright new roles in our lives.

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Thank you! You, as always, painted everything in detail and put it on the shelves. I still think that you would make a great teacher.

Thanks a lot!!:+1:
…still, though, this trait is actually my bad habit. So often I tend to talk too much and explain…well, like a boring textbook or something.
O, I’m like a Hermione Granger, what a nightmare.:yum:

In acting training, I looked at Life as a theater. Life is like an exciting game where each of us plays his role. And even if our ‘acting’ sometimes fails us or the script seems complicated, each scene has its own meaning and lesson. Pessimism may be part of that role, but don’t give it a major role in your life.
It is very interesting to watch myself as a role performer, how I get used to something, every emotion is a role, every situation is an opportunity to play it. “I’m the one who writes the book”, “I’m the one who learns the language” - how brilliantly it can be played, Inflame! Or the role of “I’m the one who has no dreams” - it’s great! :clap:

I’ve been thinking you have a great voice, but now there’s no wonder, you take acting lessons. Do you take it regularly?
No joke, you’ve got a good voice, I actually envy you.

Recently I also feel the effect of acting, or should I say ‘self-hypnosis’ thing?
Months ago I’ve read a book about the growth mindset, thinking habit of taking things more affirmatively and making things as opportunities rather than misfortunes.

When I encounter my compulsive desires, which coming from my ill-brain, I try to think something like ‘I love challenges!’ or ‘What a great opportunity to prove my true power!’

It is kind of laughable act, but it’s surprisingly effective.:roll_eyes:

As I’m getting older, I’ve been realised that the mindset plays a role in human life. Not a small role, but truly a huge role.

I used to despise these kind of thinking when I was still not mentally ill. They seemed too naive and optimistic.
I’m so surprised how I’ve changed since then. Perhaps I’m not a youngster anymore.:woozy_face:

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Thank you for your kind words about my voice and acting. I really appreciate it! Yes, I take acting lessons regularly and it has been a fantastic journey for me. :zipper_mouth_face: 8 years ago I spoke very quietly and unintelligibly so that no one understood me, but now I can be an announcer

I completely understand what you mean about talking a lot and explaining things in detail. But you know what? Your explanations are far from boring! They’re like a fascinating deep dive into a topic, like Hermione Granger would do. So no nightmares, my friend.

Glad to hear that you are exploring growth mindset and the power of positive thinking. Changing your mindset is a game changer in life. And I like your approach to dealing with obsessive desires - turning them into opportunities. This may seem funny to purely scientific people, but it works, it’s real magic! We are much more than our body.
As we get older we realize how important this is. And it’s not a matter of naivety or excessive optimism; it’s about finding the strength to face life’s challenges and turn them into opportunities for growth.
Keep embracing these positive changes my friend and never stop being yourself! :blush:

I also went through psychological illnesses. I realized that they happened when I left my deepest essence, when I betrayed myself. My Illness changed me and returned me to the path of creativity. And I’m kind of grateful that I went through the hardships and the illness because it awakened me.

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It has been so long since I posted the quotes.
Now, let me continue…

引用

Let us not console so sorry a crew, or encourage them to submit to the orders of their butchers; let us point out that however slavish a man’s condition may be, there is always a path to liberty open to him, unless his mind be diseased. It is a man’s own fault if he suffers, when by putting an end to himself he can put an end to his misery. To him whose king aimed arrows at the breasts of his friends, and to him whose master gorged fathers with the hearts of their children, I would say “Madman, why do you groan? for what are you waiting? for some enemy to avenge you by the destruction of your entire nation, or for some powerful king to arrive from a distant land? Wherever you turn your eyes you may see an end to your woes. Do you see that precipice? down that lies the road to liberty; do you see that sea? that river? that well? Liberty sits at the bottom of them. Do you see that tree? stunted, blighted, dried up though it be, yet liberty hangs from its branches. Do you see your own throat, your own neck, your own heart? they are so many ways of escape from slavery. Are these modes which I point out too laborious, and needing much strength and courage? do you ask what path leads to liberty? I answer, any vein in your body.

the only way to alleviate great evils is to endure them and to submit to do what they compel.

All is lost when a man’s position enables him to carry out whatever anger prompts him to do; nor can power long endure if it be exercised to the injury of many, for it becomes endangered as soon as common fear draws together those who bewail themselves separately. Many kings, therefore, have fallen victims, some to single individuals, others to entire peoples, who have been forced by general indignation to make one man the minister of their wrath. Yet many kings have indulged their anger as though it were a privilege of royalty

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引用

What could have been easier than for Antigonus to order those two common soldiers to be executed who leaned against their king’s tent while doing what all men especially love to do, and run the greatest danger by doing, I mean while they spoke evil of their king. Antigonus heard all they said, as was likely, since there was only a piece of cloth between the speakers and the listener, who gently raised it, and said “Go a little further off, for fear the king should hear you.” He also on one night, hearing some of his soldiers invoking everything that was evil upon their king for having brought them along that road and into that impassable mud, went to those who were in the greatest difficulties, and having extricated them without their knowing who was their helper, said, “Now curse Antigonus, by whose fault you have fallen into this trouble, but bless the man who has brought you out of this slough.” This same Antigonus bore the abuse of his enemies as good-naturedly as that of his countrymen; thus when he was besieging some Greeks in a little fort, and they, despising their enemy through their confidence in the strength of their position, cut many jokes upon the ugliness of Antigonus, at one time mocking him for his shortness of stature, at another for his broken nose, he answered, “I rejoice, and expect some good fortune because I have a Silenus in my camp.” After he had conquered these witty folk by hunger, his treatment of them was to form regiments of those who were fit for service, and sell the rest by public auction; nor would he, said he, have done this had it not been better that men who had such evil tongues should be under the control of a master.

Let every one, then, say to himself, whenever he is provoked, “Am I more powerful than Philip? yet he allowed a man to curse him with impunity. Have I more authority in my own house than the Emperor Augustus possessed throughout the world? yet he was satisfied with leaving the society of his maligner. Why should I make my slave atone by stripes and manacles for having answered me too loudly or having put on a stubborn look, or muttered something which I did not catch? Who am I, that it should be a crime to shock my ears? Many men have forgiven their enemies: shall I not forgive men for being lazy, careless, and gossipping?” We ought to plead age as an excuse for children, sex for women, freedom for a stranger, familiarity for a house-servant. Is this his first offence? think how long he has been acceptable. Has he often done wrong, and in many other cases? then let us continue to bear what we have borne so long. Is he a friend? then he did not intend to do it. Is he an enemy? then in doing it he did his duty. If he be a sensible man, let us believe his excuses; if a fool, let us grant him pardon; whatever he may be, let us say to ourselves on his behalf, that even the wisest of men are often in fault, that no one is so alert that his carefulness never betrays itself, that no one is of so ripe a judgment that his serious mind cannot be goaded by circumstances into some hotheaded action, that, in fine, no one, however much he may fear to give offence, can help doing so even while he tries to avoid it.

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引用

one bears injury or insult more calmly if one remembers that no power is so great as to be above the reach of harm. Indeed, if even the wisest do wrong, who cannot plead a good excuse for his faults?

Let us look back upon our own youth, and think how often we then were too slothful in our duty, too impudent in our speech, too intemperate in our cups. Is anyone angry? then let us give him enough time to reflect upon what he has done, and he will correct his own self. But suppose he ought to pay the penalty of his deeds: well, that is no reason why we should act as he does. It canot be doubted that he who regards his tormentor with contempt raises himself above the common herd and looks down upon them from a loftier position

We all are hasty and careless, we all are untrustworthy, dissatisfied, and ambitious: nay, why do I try to hide our common wickedness by a too partial description? we all are bad. Every one of us therefore will find in his own breast the vice which he blames in another. Why do you remark how pale this man, or how lean that man is? there is a general pestilence. Let us therefore be more gentle one to another: we are bad men, living among bad men: there is only one thing which can afford us peace, and that is to agree to forgive one another. “This man has already injured me,” say you, “and I have not yet injured him.” No, but you have probably injured some one else, and you will injure him some day. Do not form your judgment by one hour, or one day: consider the whole tendency of your mind: even though you have done no evil, yet you are capable of doing it.

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How far better is it to heal an injury than to avenge it? Revenge takes up much time, and throws itself in the way of many injuries while it is smarting under one. We all retain our anger longer than we feel our hurt: how far better it were to take the opposite course and not meet one mischief by another. Would any one think himself to be in his perfect mind if he were to return kicks to a mule or bites to a dog?” These creatures,” you say, “know not that they are doing wrong.” Then, in the first place, what an unjust judge you must be if a man has less chance of gaining your forgiveness than a beast! Secondly, if animals are protected from your anger by their want of reason, you ought to treat all foolish men in the like manner: for if a man has that mental darkness which excuses all the wrong-doings of dumb animals, what difference does it make if in other respects he be unlike a dumb animal? He has sinned. Well, is this the first time, or will this be the last time? Why, you should not believe him even if he said, “Never will I do so again.” He will sin, and another will sin against him, and all his life he will wallow in wickedness. Savagery must be met by kindness: we ought to use, to a man in anger, the argument which is so effective with one in grief, that is, “Shall you leave off this at some time, or never? If you will do so at some time, how better is it that you should abandon anger than that anger should abandon you? Or, will this excitement never leave you? Do you see to what an unquiet life you condemn yourself? for what will be the life of one who is always swelling with rage?” Add to this, that after you have worked yourself up into a rage, and have from time to time renewed the causes of your excitement, yet your anger will depart from you of its own accord, and time will sap its strength: how much better then is it that it should be overcome by you than by itself?

If you are angry, you will quarrel first with this man, and then with that: first with slaves, then with freedmen: first with parents, then with children: first with acquaintances, then with strangers: for there are grounds for anger in every case, unless your mind steps in and intercedes with you: your frenzy will drag you from one place to another, and from thence to elsewhere, your madness will constantly meet with newly-occurring irritants, and will never depart from you. Tell me, miserable man, what time you will have for loving? O, what good time you are wasting on an evil thing! How much better it would be to win friends, and disarm enemies: to serve the state, or to busy oneself with one’s private affairs, rather than to cast about for what harm you can do to somebody, what wound you can inflict either upon his social position, his fortune, or his person, although you cannot succeed in doing so without a struggle and risk to yourself, even if your antagonist be inferior to you.

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How much better is it to observe how trifling, how inoffensive are the first beginnings of anger? You will see that men are subject to the same influences as dumb animals: we are put out by trumpery, futile matters. Bulls are excited by red colour, the asp raises its head at a shadow, bears or lions are irritated at the shaking of a rag, and all creatures who are naturally fierce and wild are alarmed at trifles. The same thing befalls men both of restless and of sluggish disposition; they are seized by suspicions, sometimes to such an extent that they call slight benefits injuries: and these form the most common and certainly the most bitter subject for anger: for we become angry with our dearest friends for having bestowed less upon us than we expected, and less than others have received from them: yet there is a remedy at hand for both these grievances. Has he favoured our rival more than ourselves? then let us enjoy what we have without making any comparisons. A man will never be well off to whom it is a torture to see any one better off than himself. Have I less than I hoped for? well, perhaps I hoped for more than I ought.

No man is satisfied with his own lot if he fixes his attention on that of another: and this leads to our being angry even with the gods, because somebody precedes us, though we forget of how many we take precedence, and that when a man envies few people, he must be followed in the background by a huge crowd of people who envy him. Yet so churlish is human nature, that, however much men may have received, they think themselves wronged if they are able to receive still more.

thank him for what you have received: wait for the rest, and be thankful that you are not yet too full to contain more: there is a pleasure in having something left to hope for. Are you preferred to every one? then rejoice at holding the first place in the thoughts of your friend. Or are many others preferred before you? then think how many more are below you than there are above you. Do you ask, what is your greatest fault? It is, that you keep your accounts wrongly: you set a high value upon what you give, and a low one upon what you receive.

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I would say to use evil as a contextual opportunity to make yourself and the world better, if it arises, use it for evolution

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Indeed, it seems that we are better than the magister at this point.:wink:

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引用

Come now, let us enumerate the other causes of anger: they are food, drink, and the showy apparatus connected with them, words, insults, disrespectful movements of the body, suspicions, obstinate cattle, lazy slaves, and spiteful construction put upon other men’s words, so that even the gift of language to mankind becomes reckoned among the wrongs of nature. Believe me, the things which cause us such great heat are trifles, the sort of things that children fight and squabble over: there is nothing serious, nothing important in all that we do with such gloomy faces. It is, I repeat, the setting a great value on trifles that is the cause of your anger and madness.

This man wanted to rob me of my inheritance, that one has brought a charge against me before persons[14] whom I had long courted with great expectations, that one has coveted my mistress. A wish for the same things, which ought to have been a bond of friendship, becomes a source of quarrels and hatred. A narrow path causes quarrels among those who pass up and down it; a wide and broadly spread road may be used by whole tribes without jostling. Those objects of desire of yours cause strife and disputes among those who covet the same things, because they are petty, and cannot be given to one man without being taken away from another.

All our senses should be educated into strength: they are naturally able to endure much, provided that the spirit forbears to spoil them. The spirit ought to be brought up for examination daily. It was the custom of Sextius when the day was over, and he had betaken himself to rest, to inquire of his spirit: “What bad habit of yours have you cured to-day? what vice have you checked? in what respect are you better?” Anger will cease, and become more gentle, if it knows that every day it will have to appear before the judgment seat. What can be more admirable than this fashion of discussing the whole of the day’s events? how sweet is the sleep which follows this self-examination? how calm, how sound, and careless is it when our spirit has either received praise or reprimand, and when our secret inquisitor and censor has made his report about our morals? I make use of this privilege, and daily plead my cause before myself: when the lamp is taken out of my sight, and my wife, who knows my habit, has ceased to talk, I pass the whole day in review before myself, and repeat all that I have said and done: I conceal nothing from myself, and omit nothing: for why should I be afraid of any of my shortcomings, when it is in my power to say, “I pardon you this time: see that you never do that any more? In that dispute you spoke too contentiously: do not for the future argue with ignorant people: those who have never been taught are unwilling to learn. You reprimanded that man with more freedom than you ought, and consequently you have offended him instead of amending his ways: in dealing with other cases of the kind, you should look carefully, not only to the truth of what you say, but also whether the person to whom you speak can bear to be told the truth.” A good man delights in receiving advice: all the worst men are the most impatient of guidance.

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