The Academic Questions, Treatise De Finibus, and Tusculan Disputations, of M.T. Cicero, With a Sketch of the Greek Philosophers Mentioned by CiceroCicero, Marcus Tullius
Philosophy
The Academic Questions, Treatise De Finibus, and Tusculan Disputations, of M.T. Cicero, With a Sketch of the Greek Philosophers Mentioned by Cicero
Cicero, Marcus Tullius
Ethics -- Early works to 1800; Happiness -- Early works to 1800
Since rashness and lust and idleness always torture the mind, always make
it anxious, and are of a turbulent character, so too, wherever injustice
settles in any man’s mind, it is turbulent from the mere fact of its
existence and presence there; and if it forms any plan, although it
executes it ever so secretly, still it never believes that what has been
done will be concealed for ever. For generally, when wicked men do
anything, first of all suspicion overtakes their actions; then the common
conversation and report of men; then the prosecutor and the judge; and
many even, as was the case when you were consul, have given information
against themselves. But if any men appear to themselves to be sufficiently
fenced round and protected from the consciousness of men, still they dread
the knowledge of the Gods, and think that those very anxieties by which
their minds are eaten up night and day, are inflicted upon them by the
immortal Gods for the sake of punishment. And how is it possible that
wicked actions can ever have as much influence towards alleviating the
annoyances of life, as they must have towards increasing them from the
consciousness of our actions, and also from the punishments inflicted by
the laws and the hatred of the citizens? And yet, in some people, there is
no moderation in their passion for money and for honour and for command,
or in their lusts and greediness and other desires, which acquisitions,
however wickedly made, do not at all diminish, but rather inflame, so that
it seems we ought rather to restrain such men than to think that we can
teach them better. Therefore sound wisdom invites sensible men to justice,
equity, and good faith. And unjust actions are not advantageous even to
that man who has no abilities or resources; inasmuch as he cannot easily
do what he endeavours to do, nor obtain his objects if he does succeed in
his endeavours. And the gifts of fortune and of genius are better suited
to liberality; and those who practise this virtue gain themselves
goodwill, and affection, which is the most powerful of all things to
enable a man to live with tranquillity; especially when he has absolutely
no motive at all for doing wrong.
Public-domain text, read in full here on John Shaqi.
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