The Ethical part of Antoninus' Philosophy follows from his general principles. The end of all his philosophy is to live conformably to Nature, both a man's own nature and the nature of the universe. Bishop Butler has explained what the Greek philosophers meant when they spoke of living according to Nature, and he says that when it is explained, as he has explained it and as they understood it, it is "a manner of speaking not loose and undeterminate, but clear and distinct, strictly just and true." To live according to Nature is to live according to a man's whole nature, not according to a part of it, and to reverence the divinity within him as the governor of all his actions. "To the rational animal the same act is according to nature and according to reason"[A] (vii. 11). That which is done contrary to reason is also an act contrary to nature, to the whole nature, though it is certainly conformable to some part of man's nature, or it could not be done. Man is made for action, not for idleness or pleasure. As plants and animals do the uses of their nature, so man must do his (v. 1). [A] This is what Juvenal means when he says (xiv. 321),-- "Nunquam aliud Natura aliud Sapientia dicit." Man must also live conformably to the universal nature, conformably to the nature of all things of which he is one; and as a citizen of a political community he must direct his life and actions with reference to those among whom, among other purposes, he lives.[A] A man must not retire into solitude and cut himself off from his fellow-men. He must be ever active to do his part in the great whole. All men are his kin, not only in blood, but still more by participating in the same intelligence and by being a portion of the same divinity. A man cannot really be injured by his brethren, for no act of theirs can make him bad, and he must not be angry with them nor hate them: "For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away" (ii. 1). [A] See viii. 52; and Persius iii. 66