The contradictions of the Stoics (21-25)

urn:cts:greekLit:tlg0007.tlg136.perseus-eng2:21-25

Refs	`{'start': {'reference': '21', 'human_reference': 'Section 21'}, 'end': {'reference': '25', 'human_reference': 'Section 25'}}`
Ancestors	`[]`
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In his book of a Commonweal he says, that his citizens will neither act nor prepare any thing for the sake of pleasure, and praises Euripides for having uttered this sentence:

What need have men of more than these two things,

The fruits of Ceres, and thirst-quenching springs?

And yet a little after this, going on, he commends Diogenes, who forced his nature to pass from himself in public, and said to those that were present: I wish I could in the same manner drive hunger also out of my belly. What reason then is there to praise in the same books him who rejects all pleasure, and withal, him who for the sake of pleasure does such things, and proceeds to such a degree of filthiness? Moreover, having in his book of Nature written, that Nature has produced many creatures for the sake of beauty, delighting in pulchritude and pleasing herself with variety, and having added a most absurd expression, that the peacock was made for the sake of his tail and for the beauty of it; he has, in his treatise of a Commonweal, sharply reprehended those who bred peacocks and nightingales, as if he were making laws contrary to the lawgiver of the world, and deriding Nature for pleasing herself in the beauty of animals to which a wise man would not give a place in his city. For how can it but be

absurd to blame those who nourish these creatures, if he commends Providence which created them? In his Fifth Book of Nature, having said, that bugs profitably awaken us out of our sleep, that mice make us cautious not to lay up every thing negligently, and that it is probable that Nature, rejoicing in variety, takes delight in the production of fair creatures, he adds these words: The evidence of this is chiefly shown in the peacock’s tail; for here she manifests that this animal was made for the sake of his tail, and not the contrary; so, the male being made, the female follows. In his book of a Commonweal, having said that we are ready to paint even dunghills, a little after he adds, that some beautify their cornfields with vines climbing up trees, and myrtles set in rows, and keep peacocks, doves, and partridges, that they may hear them cackle and coo, and nightingales. Now I would gladly ask him, what he thinks of bees and honey? For it was of consequence, that he who said bugs were created profitably should also say that bees were created unprofitably. But if he allows these a place in his city, why does he drive away his citizens from things that are pleasing and delight the ear? To be brief,—as he would be very absurd who should blame the guests for eating sweetmeats and other delicacies and drinking of wine, and at the same time commend him who invited them and prepared such things for them; so he that praises Providence, which has afforded fishes, birds, honey, and wine, and at the same time finds fault with those who reject not these things, nor content themselves with

The fruits of Ceres and thirst-quenching springs,

which are present and sufficient to nourish us, seems to make no scruple of speaking things contradictory to himself.

Moreover, having said in his book of Exhortations,

that the having carnal commerce with our mothers, daughters, or sisters, the eating forbidden food, and the going from a woman’s bed or a dead carcass to the temple, have been without reason blamed, he affirms, that we ought for these things to have a regard to the brute beasts, and from what is done by them conclude that none of these is absurd or contrary to Nature; for that the comparisons of other animals are fitly made for this purpose, to show that neither their coupling, bringing-forth, nor dying in the temples pollutes the Divinity. Yet he again in his Fifth Book of Nature says, that Hesiod rightly forbids the making water into rivers and fountains, and that we should rather abstain from doing this against any altar. or statue of the Gods; and that it is not to be admitted for an argument, that dogs, asses, and young children do it, who have no discretion or consideration of such things. It is therefore absurd to say in one place, that the savage example of irrational animals is fit to be considered, and in another, that it is unreasonable to allege it.

To give a solution to the inclinations, when a man seems to be necessitated by exterior causes, some philosophers place in the principal faculty of the soul a certain adventitious motion, which is chiefly manifested in things differing not at all from one another. For when, with two things altogether alike and of equal importance, there is a necessity to choose the one, there being no cause inclining to either, for that neither of them differs from the other, this adventitious power of the soul, seizing on its inclination, determines the doubt. Chrysippus, discoursing against these men, as offering violence to Nature by devising an effect without a cause, in many places alleges the die and the balance, and several other things, which cannot fall or incline either one way or the other without some cause or difference, either wholly within them or coming to them from without; for that what is causeless (he says) is

wholly insubsistent, as also what is fortuitous; and in those motions devised by some and called adventitious, there occur certain obscure causes, which, being concealed from us, move our inclinations to one side or other. These are some of those things which are most evidently known to have been frequently said by him; but what he has said contrary to this, not lying so exposed to every one’s sight, I will set down in his own words. For in his book of Judging, having supposed two running for a wager to have exactly finished their race together, he examines what is fit for the judge in this case to do. Whether, says he, may the judge give the palm to which of them he will, because they both happen to be so familiar to him, that he would in some sort seem to bestow on them somewhat of his own? Or rather, since the palm is common to both, may it be, as if lots had been cast, given to either, according to the inclination he chances to have? I say the inclination he chances to have, as when two groats, every way else alike, being presented to us, we incline to one of them and take it. And in his Sixth Book of Duties, having said that there are some things not worthy of much study or attention, he thinks we ought, as if we had cast lots, to commit the choice of those things to the casual inclination of the mind: As if, says he, of those who try the same two groats in a certain time, some should say this and others that to be good, and there being no more cause for the taking of one than the other, we should leave off making any farther enquiry into their value, and take that which chances to come first to hand; thus casting the lot (as it were) according to some hidden principle, and being in danger of choosing the worse of them. For in these passages, the casting of lots and the casual inclining of the mind, which is without any cause, introduce the choice of indifferent things.

In his Third Book of Dialectics, having said that Plato, Aristotle, and those who came after them, even to Polemon and Straton, but especially Socrates, diligently studied dialectics, and having cried out that one would even choose to err with such and so great men as these, he brings in these words: For if they had spoken of these things cursorily, one might perhaps have cavilled at this place; but having treated of dialectic skill as one of the greatest and most necessary faculties, it is not probable they should have been so much mistaken, having been such in all the parts of philosophy as we esteem them. Why then (might some one say to him) do you never cease to oppose and argue against such and so great men, as if you thought them to err in the principal and greatest matters? For it is not probable that they writ seriously of dialectics, and only transitorily and in sport of the beginning, end, Gods, and justice, in which you affirm their discourse to be blind and contradictory to itself, and to have a thousand other faults.

In one place he says, that the vice called Ἐπιχαιρεκακία, or the rejoicing at other men’s harms, has no being; since no good man ever rejoiced at another’s evils. But in his Second Book of Good, having declared envy to be a sorrow at other men’s good,—to wit, in such as desire the depression of their neighbors that themselves may excel,— he joins to it this rejoicing at other men’s harms, saying thus: To this is contiguous the rejoicing at other men’s harms, in such as for like causes desire to have their neighbors low; but in those that are turned according to other natural motions, is engendered mercy. For he manifestly admits the joy at other men’s harms to be subsistent, as well as envy and mercy; though in other places he affirms it to have no subsistence; as he does also the hatred of wickedness, and the desire of dishonest gain.

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brute	1	w	2787
beasts	1	w	2793
and	29	w	2797
from	4	w	2801
what	2	w	2805
is	31	w	2807
done	1	w	2811
by	1	w	2813
them	6	w	2817
conclude	1	w	2825
that	19	w	2829
none	1	w	2833
of	30	w	2835
these	7	w	2840
is	32	w	2842
absurd	4	w	2848
or	30	w	2850
contrary	3	w	2858
to	17	w	2860
Nature	6	w	2866
for	16	w	2870
that	20	w	2874
the	47	w	2877
comparisons	1	w	2888
of	31	w	2890
other	3	w	2895
animals	2	w	2902
are	6	w	2905
fitly	1	w	2910
made	4	w	2914
for	17	w	2917
this	5	w	2921
purpose	1	w	2928
to	18	w	2931
show	2	w	2935
that	21	w	2939
neither	2	w	2946
their	2	w	2951
coupling	1	w	2959
bringing-forth	1	w	2974
nor	3	w	2978
dying	1	w	2983
in	65	w	2985
the	51	w	2988
temples	1	w	2995
pollutes	1	w	3003
the	52	w	3006
Divinity	1	w	3014
Yet	1	w	3018
he	77	w	3020
again	1	w	3025
in	68	w	3027
his	19	w	3030
Fifth	2	w	3035
Book	2	w	3039
of	32	w	3041
Nature	7	w	3047
says	2	w	3051
that	22	w	3056
Hesiod	1	w	3062
rightly	1	w	3069
forbids	1	w	3076
the	53	w	3079
making	2	w	3085
water	1	w	3090
into	1	w	3094
rivers	1	w	3100
and	30	w	3103
fountains	1	w	3112
and	31	w	3116
that	23	w	3120
we	11	w	3122
should	3	w	3128
rather	1	w	3134
abstain	1	w	3141
from	5	w	3145
doing	1	w	3150
this	6	w	3154
against	1	w	3161
any	3	w	3164
altar	1	w	3169
or	36	w	3172
statue	1	w	3178
of	33	w	3180
the	55	w	3183
Gods	1	w	3187
and	32	w	3191
that	24	w	3195
it	30	w	3197
is	37	w	3199
not	5	w	3202
to	20	w	3204
be	15	w	3206
admitted	1	w	3214
for	20	w	3217
an	45	w	3219
argument	1	w	3227
that	25	w	3232
dogs	1	w	3236
asses	1	w	3242
and	33	w	3246
young	1	w	3251
children	1	w	3259
do	7	w	3261
it	32	w	3263
who	10	w	3267
have	4	w	3271
no	13	w	3273
discretion	1	w	3283
or	38	w	3285
consideration	1	w	3298
of	34	w	3300
such	4	w	3304
things	8	w	3310
It	1	w	3313
is	39	w	3315
therefore	1	w	3324
absurd	5	w	3330
to	21	w	3332
say	4	w	3335
in	76	w	3337
one	5	w	3340
place	3	w	3345
that	26	w	3350
the	57	w	3353
savage	1	w	3359
example	1	w	3366
of	35	w	3368
irrational	1	w	3378
animals	3	w	3385
is	40	w	3387
fit	5	w	3390
to	22	w	3392
be	16	w	3394
considered	1	w	3404
and	34	w	3408
in	77	w	3410
another	1	w	3417
that	27	w	3422
it	34	w	3424
is	41	w	3426
unreasonable	1	w	3438
to	23	w	3440
allege	1	w	3446
it	35	w	3448
To	2	w	3451
give	3	w	3455
a	290	w	3456
solution	1	w	3464
to	24	w	3466
the	59	w	3469
inclinations	1	w	3481
when	1	w	3486
a	292	w	3487
man	6	w	3490
seems	2	w	3495
to	25	w	3497
be	17	w	3499
necessitated	1	w	3511
by	2	w	3513
exterior	1	w	3521
causes	1	w	3527
some	2	w	3532
philosophers	1	w	3544
place	4	w	3549
in	80	w	3551
the	60	w	3554
principal	1	w	3563
faculty	1	w	3570
of	36	w	3572
the	61	w	3575
soul	1	w	3579
a	299	w	3580
certain	1	w	3587
adventitious	1	w	3599
motion	1	w	3605
which	5	w	3611
is	42	w	3613
chiefly	2	w	3620
manifested	1	w	3630
in	83	w	3632
things	9	w	3638
differing	1	w	3647
not	7	w	3650
at	60	w	3652
all	4	w	3655
from	6	w	3659
one	6	w	3662
another	2	w	3669
For	3	w	3673
when	2	w	3677
with	8	w	3682
two	2	w	3685
things	10	w	3691
altogether	1	w	3701
alike	1	w	3706
and	35	w	3709
of	37	w	3711
equal	1	w	3716
importance	1	w	3726
there	3	w	3732
is	43	w	3734
a	311	w	3735
necessity	1	w	3744
to	27	w	3746
choose	1	w	3752
the	65	w	3755
one	7	w	3758
there	4	w	3764
being	2	w	3769
no	17	w	3771
cause	2	w	3776
inclining	1	w	3785
to	28	w	3787
either	3	w	3793
for	22	w	3797
that	28	w	3801
neither	3	w	3808
of	38	w	3810
them	7	w	3814
differs	1	w	3821
from	7	w	3825
the	70	w	3828
other	6	w	3833
this	7	w	3838
adventitious	2	w	3850
power	1	w	3855
of	39	w	3857
the	72	w	3860
soul	2	w	3864
seizing	1	w	3872
on	34	w	3874
its	3	w	3877
inclination	2	w	3888
determines	1	w	3899
the	73	w	3902
doubt	1	w	3907
Chrysippus	1	w	3918
discoursing	1	w	3930
against	2	w	3937
these	8	w	3942
men	6	w	3945
as	23	w	3948
offering	1	w	3956
violence	1	w	3964
to	29	w	3966
Nature	8	w	3972
by	3	w	3974
devising	1	w	3982
an	55	w	3984
effect	1	w	3990
without	2	w	3997
a	321	w	3998
cause	3	w	4003
in	99	w	4006
many	2	w	4010
places	1	w	4016
alleges	1	w	4023
the	75	w	4026
die	1	w	4029
and	36	w	4032
the	76	w	4035
balance	1	w	4042
and	37	w	4046
several	1	w	4053
other	7	w	4058
things	11	w	4064
which	6	w	4070
cannot	1	w	4076
fall	1	w	4080
or	44	w	4082
incline	1	w	4089
either	5	w	4095
one	8	w	4098
way	2	w	4101
or	45	w	4103
the	79	w	4106
other	8	w	4111
without	3	w	4118
some	3	w	4122
cause	4	w	4127
or	46	w	4129
difference	1	w	4139
either	6	w	4146
wholly	1	w	4152
within	1	w	4158
them	8	w	4162
or	47	w	4164
coming	1	w	4170
to	30	w	4172
them	9	w	4176
from	8	w	4180
without	4	w	4187
for	23	w	4191
that	29	w	4195
what	3	w	4199
is	47	w	4201
causeless	1	w	4210
he	112	w	4213
says	3	w	4217
is	48	w	4220
wholly	2	w	4226
insubsistent	1	w	4238
as	24	w	4241
also	3	w	4245
what	4	w	4249
is	50	w	4251
fortuitous	1	w	4261
and	38	w	4265
in	106	w	4267
those	5	w	4272
motions	1	w	4279
devised	1	w	4286
by	4	w	4288
some	4	w	4292
and	39	w	4295
called	1	w	4301
adventitious	3	w	4313
there	5	w	4319
occur	1	w	4324
certain	2	w	4331
obscure	1	w	4338
causes	2	w	4344
which	7	w	4350
being	3	w	4356
concealed	1	w	4365
from	9	w	4369
us	16	w	4371
move	1	w	4376
our	6	w	4379
inclinations	2	w	4391
to	32	w	4393
one	9	w	4396
side	3	w	4400
or	50	w	4402
other	9	w	4407
These	1	w	4413
are	7	w	4416
some	5	w	4420
of	41	w	4422
those	6	w	4427
things	12	w	4433
which	8	w	4438
are	8	w	4441
most	2	w	4445
evidently	1	w	4454
known	1	w	4459
to	33	w	4461
have	5	w	4465
been	2	w	4469
frequently	1	w	4479
said	6	w	4483
by	5	w	4485
him	7	w	4488
but	2	w	4492
what	5	w	4496
he	116	w	4498
has	4	w	4501
said	7	w	4505
contrary	4	w	4513
to	34	w	4515
this	8	w	4519
not	10	w	4523
lying	1	w	4528
so	19	w	4530
exposed	1	w	4537
to	35	w	4539
every	2	w	4544
one	10	w	4547
s	322	w	4549
sight	1	w	4554
I	8	w	4556
will	2	w	4560
set	2	w	4563
down	1	w	4567
in	113	w	4569
his	23	w	4572
own	4	w	4575
words	2	w	4580
For	4	w	4584
in	114	w	4586
his	24	w	4589
book	6	w	4593
of	42	w	4595
Judging	1	w	4602
having	8	w	4609
supposed	1	w	4617
two	3	w	4620
running	1	w	4627
for	25	w	4630
a	359	w	4631
wager	1	w	4636
to	36	w	4638
have	6	w	4642
exactly	1	w	4649
finished	1	w	4657
their	3	w	4662
race	1	w	4666
together	2	w	4674
he	120	w	4677
examines	1	w	4685
what	6	w	4689
is	56	w	4691
fit	6	w	4694
for	26	w	4697
the	88	w	4700
judge	1	w	4705
in	120	w	4707
this	9	w	4711
case	1	w	4715
to	38	w	4717
do	10	w	4719
Whether	1	w	4727
says	4	w	4732
he	124	w	4734
may	2	w	4738
the	90	w	4741
judge	2	w	4746
give	4	w	4750
the	91	w	4753
palm	1	w	4757
to	39	w	4759
which	9	w	4764
of	43	w	4766
them	10	w	4770
he	128	w	4772
will	3	w	4776
because	1	w	4784
they	2	w	4788
both	1	w	4792
happen	1	w	4798
to	40	w	4800
be	22	w	4802
so	20	w	4804
familiar	1	w	4812
to	41	w	4814
him	8	w	4817
that	30	w	4822
he	130	w	4824
would	4	w	4829
in	121	w	4831
some	6	w	4835
sort	1	w	4839
seem	3	w	4843
to	42	w	4845
bestow	1	w	4851
on	43	w	4853
them	11	w	4857
somewhat	1	w	4865
of	44	w	4867
his	26	w	4870
own	5	w	4873
Or	1	w	4876
rather	2	w	4882
since	1	w	4888
the	96	w	4891
palm	2	w	4895
is	59	w	4897
common	1	w	4903
to	44	w	4905
both	2	w	4909
may	3	w	4913
it	53	w	4915
be	24	w	4917
as	27	w	4920
if	12	w	4922
lots	1	w	4926
had	1	w	4929
been	3	w	4933
cast	1	w	4937
given	1	w	4943
to	45	w	4945
either	7	w	4951
according	1	w	4961
to	46	w	4963
the	98	w	4966
inclination	4	w	4977
he	136	w	4979
chances	1	w	4986
to	47	w	4988
have	7	w	4992
I	9	w	4994
say	7	w	4997
the	99	w	5000
inclination	5	w	5011
he	138	w	5013
chances	2	w	5020
to	48	w	5022
have	8	w	5026
as	29	w	5029
when	3	w	5033
two	4	w	5036
groats	1	w	5042
every	3	w	5048
way	3	w	5051
else	1	w	5055
alike	2	w	5060
being	4	w	5066
presented	1	w	5075
to	49	w	5077
us	18	w	5079
we	13	w	5082
incline	2	w	5089
to	50	w	5091
one	11	w	5094
of	45	w	5096
them	12	w	5100
and	40	w	5103
take	2	w	5107
it	55	w	5109
And	2	w	5113
in	131	w	5115
his	27	w	5118
Sixth	1	w	5123
Book	3	w	5127
of	46	w	5129
Duties	1	w	5135
having	9	w	5142
said	8	w	5146
that	31	w	5150
there	6	w	5155
are	9	w	5158
some	8	w	5162
things	13	w	5168
not	11	w	5171
worthy	1	w	5177
of	47	w	5179
much	1	w	5183
study	1	w	5188
or	58	w	5190
attention	1	w	5199
he	142	w	5202
thinks	2	w	5208
we	14	w	5210
ought	2	w	5215
as	30	w	5218
if	13	w	5220
we	15	w	5222
had	2	w	5225
cast	2	w	5229
lots	2	w	5233
to	51	w	5236
commit	1	w	5242
the	102	w	5245
choice	1	w	5251
of	48	w	5253
those	7	w	5258
things	14	w	5264
to	52	w	5266
the	103	w	5269
casual	1	w	5275
inclination	6	w	5286
of	49	w	5288
the	104	w	5291
mind	1	w	5295
As	1	w	5298
if	14	w	5300
says	5	w	5305
he	146	w	5307
of	50	w	5310
those	8	w	5315
who	13	w	5318
try	1	w	5321
the	105	w	5324
same	5	w	5328
two	5	w	5331
groats	2	w	5337
in	139	w	5339
a	410	w	5340
certain	3	w	5347
time	3	w	5351
some	9	w	5356
should	4	w	5362
say	9	w	5365
this	10	w	5369
and	41	w	5372
others	2	w	5378
that	32	w	5382
to	53	w	5384
be	27	w	5386
good	1	w	5390
and	42	w	5394
there	7	w	5399
being	5	w	5404
no	22	w	5406
more	2	w	5410
cause	8	w	5415
for	27	w	5418
the	108	w	5421
taking	1	w	5427
of	51	w	5429
one	12	w	5432
than	2	w	5436
the	109	w	5439
other	11	w	5444
we	16	w	5447
should	5	w	5453
leave	1	w	5458
off	2	w	5461
making	3	w	5467
any	5	w	5470
farther	1	w	5477
enquiry	1	w	5484
into	2	w	5488
their	4	w	5493
value	1	w	5498
and	43	w	5502
take	3	w	5506
that	33	w	5510
which	10	w	5515
chances	3	w	5522
to	55	w	5524
come	1	w	5528
first	1	w	5533
to	56	w	5535
hand	1	w	5539
thus	1	w	5544
casting	1	w	5551
the	113	w	5554
lot	3	w	5557
as	34	w	5560
it	57	w	5562
were	5	w	5566
according	2	w	5576
to	57	w	5578
some	10	w	5582
hidden	1	w	5588
principle	1	w	5597
and	45	w	5601
being	6	w	5606
in	149	w	5608
danger	1	w	5614
of	53	w	5616
choosing	1	w	5624
the	114	w	5627
worse	1	w	5632
of	54	w	5634
them	13	w	5638
For	5	w	5642
in	151	w	5644
these	9	w	5649
passages	1	w	5657
the	117	w	5661
casting	2	w	5668
of	55	w	5670
lots	3	w	5674
and	46	w	5677
the	118	w	5680
casual	2	w	5686
inclining	2	w	5695
of	56	w	5697
the	119	w	5700
mind	2	w	5704
which	11	w	5710
is	62	w	5712
without	5	w	5719
any	6	w	5722
cause	9	w	5727
introduce	1	w	5737
the	120	w	5740
choice	2	w	5746
of	57	w	5748
indifferent	1	w	5759
things	15	w	5765
In	4	w	5768
his	29	w	5771
Third	1	w	5776
Book	4	w	5780
of	58	w	5782
Dialectics	1	w	5792
having	10	w	5799
said	9	w	5803
that	34	w	5807
Plato	1	w	5812
Aristotle	1	w	5822
and	47	w	5826
those	9	w	5831
who	14	w	5834
came	1	w	5838
after	3	w	5843
them	14	w	5847
even	2	w	5852
to	60	w	5854
Polemon	1	w	5861
and	48	w	5864
Straton	1	w	5871
but	3	w	5875
especially	1	w	5885
Socrates	1	w	5893
diligently	1	w	5904
studied	1	w	5911
dialectics	1	w	5921
and	49	w	5925
having	11	w	5931
cried	1	w	5936
out	8	w	5939
that	35	w	5943
one	13	w	5946
would	5	w	5951
even	3	w	5955
choose	2	w	5961
to	62	w	5963
err	1	w	5966
with	14	w	5970
such	5	w	5974
and	50	w	5977
so	27	w	5979
great	1	w	5984
men	7	w	5987
as	38	w	5989
these	10	w	5994
he	165	w	5997
brings	1	w	6003
in	163	w	6005
these	11	w	6010
words	3	w	6015
For	6	w	6019
if	16	w	6021
they	3	w	6025
had	3	w	6028
spoken	1	w	6034
of	59	w	6036
these	12	w	6041
things	16	w	6047
cursorily	1	w	6056
one	14	w	6060
might	1	w	6065
perhaps	1	w	6072
have	9	w	6076
cavilled	1	w	6084
at	88	w	6086
this	11	w	6090
place	6	w	6095
but	4	w	6099
having	12	w	6105
treated	1	w	6112
of	60	w	6114
dialectic	2	w	6123
skill	1	w	6128
as	39	w	6130
one	15	w	6133
of	61	w	6135
the	126	w	6138
greatest	1	w	6146
and	51	w	6149
most	3	w	6153
necessary	1	w	6162
faculties	1	w	6171
it	60	w	6174
is	66	w	6176
not	12	w	6179
probable	2	w	6187
they	4	w	6191
should	6	w	6197
have	10	w	6201
been	4	w	6205
so	29	w	6207
much	2	w	6211
mistaken	1	w	6219
having	13	w	6226
been	5	w	6230
such	6	w	6234
in	167	w	6236
all	9	w	6239
the	128	w	6242
parts	1	w	6247
of	62	w	6249
philosophy	1	w	6259
as	40	w	6261
we	18	w	6263
esteem	1	w	6269
them	15	w	6273
Why	1	w	6277
then	2	w	6281
might	2	w	6287
some	11	w	6291
one	16	w	6294
say	10	w	6297
to	63	w	6299
him	9	w	6302
do	11	w	6305
you	2	w	6308
never	1	w	6313
cease	1	w	6318
to	64	w	6320
oppose	1	w	6326
and	52	w	6329
argue	1	w	6334
against	3	w	6341
such	7	w	6345
and	53	w	6348
so	32	w	6350
great	3	w	6355
men	8	w	6358
as	42	w	6361
if	17	w	6363
you	3	w	6366
thought	1	w	6373
them	16	w	6377
to	65	w	6379
err	2	w	6382
in	169	w	6384
the	132	w	6387
principal	2	w	6396
and	54	w	6399
greatest	2	w	6407
matters	1	w	6414
For	7	w	6418
it	61	w	6420
is	68	w	6422
not	13	w	6425
probable	3	w	6433
that	36	w	6437
they	5	w	6441
writ	2	w	6445
seriously	1	w	6454
of	63	w	6456
dialectics	2	w	6466
and	55	w	6470
only	1	w	6474
transitorily	1	w	6486
and	56	w	6489
in	171	w	6491
sport	1	w	6496
of	64	w	6498
the	134	w	6501
beginning	1	w	6510
end	5	w	6514
Gods	2	w	6519
and	57	w	6523
justice	1	w	6530
in	174	w	6533
which	12	w	6538
you	4	w	6541
affirm	2	w	6547
their	5	w	6552
discourse	1	w	6561
to	67	w	6563
be	33	w	6565
blind	1	w	6570
and	58	w	6573
contradictory	2	w	6586
to	69	w	6588
itself	1	w	6594
and	59	w	6598
to	70	w	6600
have	11	w	6604
a	507	w	6605
thousand	1	w	6613
other	12	w	6618
faults	1	w	6624
In	5	w	6627
one	17	w	6630
place	7	w	6635
he	180	w	6637
says	6	w	6641
that	37	w	6646
the	137	w	6649
vice	1	w	6653
called	2	w	6659
Ἐπιχαιρεκακία	1	w	6672
or	71	w	6675
the	138	w	6678
rejoicing	2	w	6687
at	96	w	6689
other	13	w	6694
men	9	w	6697
s	466	w	6699
harms	1	w	6704
has	5	w	6708
no	25	w	6710
being	7	w	6715
since	2	w	6721
no	26	w	6723
good	2	w	6727
man	9	w	6730
ever	6	w	6734
rejoiced	1	w	6742
at	97	w	6744
another	3	w	6751
s	470	w	6753
evils	1	w	6758
But	2	w	6762
in	179	w	6764
his	31	w	6767
Second	1	w	6773
Book	5	w	6777
of	65	w	6779
Good	1	w	6783
having	14	w	6790
declared	1	w	6798
envy	1	w	6802
to	71	w	6804
be	35	w	6806
a	522	w	6807
sorrow	1	w	6813
at	98	w	6815
other	15	w	6820
men	10	w	6823
s	474	w	6825
good	3	w	6829
to	72	w	6833
wit	15	w	6836
in	181	w	6839
such	8	w	6843
as	44	w	6845
desire	1	w	6851
the	142	w	6854
depression	1	w	6864
of	66	w	6866
their	6	w	6871
neighbors	1	w	6880
that	38	w	6884
themselves	2	w	6894
may	4	w	6897
excel	1	w	6902
he	189	w	6906
joins	1	w	6911
to	73	w	6913
it	66	w	6915
this	12	w	6919
rejoicing	3	w	6928
at	100	w	6930
other	16	w	6935
men	11	w	6938
s	485	w	6940
harms	2	w	6945
saying	1	w	6952
thus	2	w	6956
To	3	w	6959
this	13	w	6963
is	73	w	6965
contiguous	1	w	6975
the	146	w	6978
rejoicing	4	w	6987
at	101	w	6989
other	17	w	6994
men	12	w	6997
s	492	w	6999
harms	3	w	7004
in	186	w	7007
such	9	w	7011
as	45	w	7013
for	28	w	7016
like	3	w	7020
causes	3	w	7026
desire	2	w	7032
to	74	w	7034
have	12	w	7038
their	7	w	7043
neighbors	2	w	7052
low	3	w	7055
but	5	w	7059
in	187	w	7061
those	10	w	7066
that	39	w	7070
are	11	w	7073
turned	1	w	7079
according	3	w	7088
to	75	w	7090
other	18	w	7095
natural	1	w	7102
motions	2	w	7109
is	74	w	7112
engendered	1	w	7122
mercy	1	w	7127
For	8	w	7131
he	195	w	7133
manifestly	1	w	7143
admits	1	w	7149
the	150	w	7152
joy	1	w	7155
at	104	w	7157
other	19	w	7162
men	13	w	7165
s	505	w	7167
harms	4	w	7172
to	76	w	7174
be	36	w	7176
subsistent	2	w	7186
as	46	w	7189
well	1	w	7193
as	47	w	7195
envy	2	w	7199
and	61	w	7202
mercy	2	w	7207
though	2	w	7214
in	189	w	7216
other	20	w	7221
places	2	w	7227
he	199	w	7229
affirms	2	w	7236
it	68	w	7238
to	77	w	7240
have	13	w	7244
no	28	w	7246
subsistence	1	w	7257
as	48	w	7260
he	200	w	7262
does	3	w	7266
also	4	w	7270
the	153	w	7273
hatred	1	w	7279
of	67	w	7281
wickedness	1	w	7291
and	62	w	7295
the	154	w	7298
desire	3	w	7304
of	68	w	7306
dishonest	1	w	7315
gain	5	w	7319