I myself think that the wise man meddles little or not at all in affairs and does his own things.
If I had followed the multitude, I should not have studied philosophy.
The soul is joined to and is separated from the body. Therefore, the soul is corporeal.
The anchovy which is found in the sea at Athens, men despise on account of its abundance and say that it is a poor man's fish; but in other cities, they prize it above everything, even where it is far inferior to the Attic anchovy.
There is a certain head, and that head you have not. Now this being so, there is a head which you have not; therefore, you are without a head.
Death is the separation of soul from body.
Of causes, some are complete and primary, others auxiliary and proximate. Hence, when we say that all things come about through fate by antecedent causes, we do not mean this to be understood as 'by complete and primary causes,' but 'by auxiliary and proximate causes.'
Every animal is related to its own constitution and the consciousness of it.
Although it is true that by fate all things are forced and linked by a necessary and dominant reason, nevertheless the character of our minds is subject to fate in a manner corresponding to their nature and quality.
If something were brought about without an antecedent cause, it would be untrue that all things come about through fate. But if it is plausible that all events have an antecedent cause, what ground can be offered for not conceding that all things come about through fate?
When through the power of sight we see white, that which comes about in the soul through the act of seeing is a modification. And on the basis of this modification, we are able to say that the white which is affecting us exists.
Fate is a sempiternal and unchangeable series and chain of things, rolling and unraveling itself through eternal sequences of cause and effect, of which it is composed and compounded.
If our minds were originally formed by nature in a sound and useful manner, then they pass on all the forces of fate, which imposes on us from outside in a relatively unobjectionable and more acceptable way.
Vice, by comparison with terrible accidents, has its own peculiar explanation. For, in a way, it does occur in accordance with the rationale of nature, and its occurrence is not, so to speak, useless in relation to the whole world. For otherwise, the good would not exist, either.
Vice cannot be removed completely, nor is it right that it should be removed.
