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賴賳乇 鬲爻讴蹖賳 丿丕丿賳 禺卮賲
Roma鈥檔谋n belki de en tart谋艧mal谋 imparatorlar谋ndan Nero鈥檔un e臒itmenli臒ini yapm谋艧, Roma鈥檔谋n o 莽etin ve katlan谋lmas谋 zor d枚nemlerinde Stoa felsefesine s谋臒谋n谋p ahl芒k 眉zerine pek 莽ok eser vermi艧 olan Lucius Annaeus Seneca bu eserinde 鈥榯utkular谋n en k枚t眉s眉鈥� olarak niteledi臒i 枚fkenin kayna臒谋n谋, t眉rlerini ve 莽arelerini ara艧t谋r谋yor. 陌nsanlar谋n k枚t眉l眉臒e olan meylinin ancak mant谋k yoluyla dizginlenebilece臒ini savunan Seneca, 枚fke kontrol眉nde de mant谋k y眉r眉tme sonucunda ortaya 莽谋kmas谋 gereken y眉ce g枚n眉ll眉l眉臒眉, ho艧g枚r眉y眉 ve telkinleri 枚n plana 莽谋kar谋yor. Romal谋 bir yazar谋n t眉m insanl谋臒谋 ilgilendiren bir sorun olan 枚fke 眉zerine yazd谋臒谋 bu eser, evrensel 莽apta uygulanabilecek pek 莽ok 枚臒眉d眉 de i莽ermektedir:
鈥淜谋sa s眉re sonra 艧u son nefesimizi verece臒iz. Bu anda, hen眉z nefes al谋p verirken, hen眉z insanlar谋n aras谋ndayken insanl谋臒谋 onurland谋ral谋m. Kimseye korku salmayal谋m, kimse i莽in tehlike arz etmeyelim, kay谋plar谋m谋z谋, u臒rad谋臒谋m谋z haks谋zl谋klar谋, suiistimalleri, sata艧malar谋 hi莽e sayal谋m ve zaten k谋sa 枚m眉rl眉 olan aksiliklere y眉ce g枚n眉ll眉l眉kle katlanal谋m. Dedikleri gibi, biz hesap kitap yap谋p kayg谋lanmakla me艧gul olurken 枚l眉m her an bizi bulabilir.鈥�
鈥淜谋sa s眉re sonra 艧u son nefesimizi verece臒iz. Bu anda, hen眉z nefes al谋p verirken, hen眉z insanlar谋n aras谋ndayken insanl谋臒谋 onurland谋ral谋m. Kimseye korku salmayal谋m, kimse i莽in tehlike arz etmeyelim, kay谋plar谋m谋z谋, u臒rad谋臒谋m谋z haks谋zl谋klar谋, suiistimalleri, sata艧malar谋 hi莽e sayal谋m ve zaten k谋sa 枚m眉rl眉 olan aksiliklere y眉ce g枚n眉ll眉l眉kle katlanal谋m. Dedikleri gibi, biz hesap kitap yap谋p kayg谋lanmakla me艧gul olurken 枚l眉m her an bizi bulabilir.鈥�
80 pages, Paperback
First published January 1, 41
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About the author
Seneca
2,369听books3,692听followersLucius Annaeus Seneca (often known simply as Seneca or Seneca the Younger); ca. 4 BC 鈥� 65 AD) was a Roman Stoic philosopher, statesman, and dramatist of the Silver Age of Latin literature. He was tutor and later advisor to emperor Nero, who later forced him to commit suicide for alleged complicity in the Pisonian conspiracy to have him assassinated.
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May 10, 2024
鈥淯ngoverned anger begets madness.鈥�
鈥� Seneca
The Roman Stoic philosopher Seneca (4 AD 鈥� 65 AD) held the prime purpose of philosophy as providing us with guidelines to live an enriched, tranquil, virtuous and meaningful life. To this end, he wrote many essays and letters addressing various facets of the Stoic path - among the most notable, his essay On Anger. Below are quotes from the text along with my brief comments.
鈥淪ome of the wisest of men have in called anger a short madness: for as there are distinct symptoms which mark madmen, such as a bold and menacing air, a gloomy brow, a stern face, a hurried walk, restless hands, changed color, quick and strongly-drawn breathing, so these same symptoms are seen in men under the spell of anger.鈥�
Aristotle said the virtuous man should get angry on the right occasion. This is the commonly held view of modern society as it was for most people in the ancient world. Seneca challenges this opinion, considering anger as a kind of madness and urging us never to surrender ourselves to this most despicable vice.
鈥淭he difference between anger and irascibility is evident: it is the same as that between a drunken man and a drunkard; between a frightened man and a coward. It is possible for an angry man not to be irascible ; an irascible man may sometimes not be angry.鈥�
Seneca displays subtle insight here 鈥� most of us get angry on occasion as most of us can occasionally get drunk; for the irascible person, anger is, so to speak, part of their system the way alcohol is part of a drunkard鈥檚 system.
鈥淢ankind is born for mutual assistance, anger for mutual ruin: the former loves society, the latter estrangement. The one loves to do good, the other to do harm ; the one to help even strangers, the other to attack even its dearest friends.鈥�
Greco-Roman philosophers, especially Epicureans and Stoics, placed the highest value on a life lived in accordance with nature. And by Seneca鈥檚 reckoning, when we are at our best and in most accord with nature, we are social, genial, warm and kind, the exact opposite of being angry.
鈥淢an's nature is not, therefore, desirous of inflicting punishment; neither, therefore, is anger in accordance with man's nature, because that is desirous of inflicting punishment. . . . Punishment, therefore, does not accord with a good man: wherefore anger does not do so either, because punishment and anger accord one with another. If a good man takes no pleasure in punishment, he will also take no pleasure in that state of mind to which punishment gives pleasure: consequently anger is not natural to man."
There is a word for taking pleasure in punishing or inflicting suffering on others: sadism. Seneca reasons a sadist is unnatural and twisted. Years ago I鈥檝e had the misfortune of being around a sadistic boss. A more warped, nasty, and, yes, angry specimen of humanity I have never encountered.
鈥淢ay it not be that, although anger be not natural, it may be right to adopt it, because it often proves useful? It rouses the spirit and excites it; and courage does nothing grand in war without it, unless its flame be supplied from this source; this is the goad which stirs up bold men and sends them to encounter perils. Some therefore consider it to be best to control anger, not to banish it utterly.鈥�
The common view and also Aristotle鈥檚 line of thinking is anger serves a very positive, utilitarian purpose; matter of fact, when in battle or face-to-face with threat, rousing anger can save our lives. Seneca counters this argument by noting how once we give in to anger, anger is unable to check itself and can spiral us down a deep, dark destructive hole, causing ruin not only to others but also to ourselves.
鈥淕ladiators, too, protect themselves by skill, but expose themselves to wounds when they are angry. Moreover, of what use is anger, when the same end can be arrived at by reason?鈥�
To further bolster his objection to rousing anger to our benefit, Seneca provides many examples of how anger is actually counterproductive. One of his telling observations: 鈥淎nger, therefore, is not useful even in wars or battles: for it is prone to rashness, and while trying to bring others into danger, does not guard itself against danger.鈥�
鈥淏ut anger can be put to flight by wise maxims; for it is a voluntary defect of the mind, and not one of those things which are evolved by the conditions of human life, and which, therefore, may happen even to the wisest of us.鈥�
Seneca鈥檚 advice on effectively dealing with our own anger is vivid and illuminating. He delves into the psychology of how we get angry and why we get angry. One major dilemma: we have an overly optimistic and inaccurate mental picture of other people and the world around us. Case in point: We wake up feeling energized and walk down a crowded street with a broad smile, feeling the joy of being alive. According to Seneca, if we project our own elation and sense of well-being onto others we are overly optimistic - people can be dealing their own heavy negative personal issues or they might be hung over from drinking booze or taking drugs. Thus, if they curse at us or act rudely, no reason for anger on our part since their behavior has very little to do with us personally.
Does all this sound intriguing? Take my word for it here, this is one thought-provoking essay. If you would like to better understand what it means to follow the path of philosophy, you will not encounter a better guide than Seneca.
鈥淎nger, if not restrained, is frequently more hurtful to us than the injury that provokes it.鈥�
鈥� Seneca
On Anger by Seneca available on-line:
February 14, 2024
Dialogues by Seneca
A long time ago, I have read something that Seneca has said: 鈥渓ife is not short; the problem is how much we waste of it鈥�. Ever since I have read this wonderful piece of advice, I have been impressed by the simplicity, wisdom and depth of his words. I wish I鈥檇 been a stoic鈥aybe
The part one of The Dialogues deals with anger, a problem which I have, being angry quite often, issue which made me ever more curious and interested to read this book.
Some of the advice is wise and makes sense: avoid anger; hot heads are exposed to anger.
Credulity does a lot of harm
Do not get upset because of small things, unimportant and petty
Before being angry, think of the mistakes you made...we think about the mistakes of others, but we forget ours
The best cure for anger is delay
Anger is of no use
The first rule is not to get angry, the second is to stop
It is human nature to love and anger denies human nature
Be with people who do not provoke your anger
Take offense lightly, as a joke
We never say I could have done that, before getting angry
Fight with yourself to conquer your anger
We give ourselves false reasons to get upset
Keep a calm voice- Socrates talked with a low voice and people knew he was 鈥渁ngry 鈥瀢hen he talked like that
Forgive
We are all ambitious, unpredictable
Be strong-every day think: what shortcoming I have repaired, faced today
Don鈥檛 be angry with any dog, any slave, anybody
And finally: why should you be angry and waste my life, what鈥檚 the point, what is the good鈥hy hate?
Why not have a peaceful life?
A long time ago, I have read something that Seneca has said: 鈥渓ife is not short; the problem is how much we waste of it鈥�. Ever since I have read this wonderful piece of advice, I have been impressed by the simplicity, wisdom and depth of his words. I wish I鈥檇 been a stoic鈥aybe
The part one of The Dialogues deals with anger, a problem which I have, being angry quite often, issue which made me ever more curious and interested to read this book.
Some of the advice is wise and makes sense: avoid anger; hot heads are exposed to anger.
Credulity does a lot of harm
Do not get upset because of small things, unimportant and petty
Before being angry, think of the mistakes you made...we think about the mistakes of others, but we forget ours
The best cure for anger is delay
Anger is of no use
The first rule is not to get angry, the second is to stop
It is human nature to love and anger denies human nature
Be with people who do not provoke your anger
Take offense lightly, as a joke
We never say I could have done that, before getting angry
Fight with yourself to conquer your anger
We give ourselves false reasons to get upset
Keep a calm voice- Socrates talked with a low voice and people knew he was 鈥渁ngry 鈥瀢hen he talked like that
Forgive
We are all ambitious, unpredictable
Be strong-every day think: what shortcoming I have repaired, faced today
Don鈥檛 be angry with any dog, any slave, anybody
And finally: why should you be angry and waste my life, what鈥檚 the point, what is the good鈥hy hate?
Why not have a peaceful life?
June 4, 2022
"驴Qu茅 hay m谩s descansado que la tranquilidad del esp铆ritu, que m谩s agotador que la ira? 驴Qu茅 m谩s relajado que la clemencia, qu茅 m谩s atareado que la crueldad? El pudor tiene tiempo libre, la lujuria est谩 ocupad铆sima"
Primera obra de filosof铆a que leo de S茅neca, en este caso, se trata de un an谩lisis de la ira. Sobre todo hablar de la negativa influencia que puede tener sobre el ser humano y una gran sugesti贸n a no dejar que aparezca en nuestra vida diaria. Porque: "No hay ning煤n sentimiento sobre el que no domine la ira". Lo gravitante es que este vicio no concuerda con la naturaleza humana seg煤n el autor.
Para ello S茅neca utiliza el estoicismo en toda su amplitud. Dejar pasar las ofensas, no reaccionar, no dar p谩bulo a personas inferiores, evitar dejarnos controlar por la ira (a la que nada se puede oponer) y garantizar que la ira siempre trae consecuencias negativas aunque en apariencia pueda dar poder o fuerza. Para ello, utiliza una serie de eventos cotidianos pero tambi茅n de m煤ltiples ejemplos hist贸ricos. Claro, siempre adaptado a lo que 茅l considera como correcto. Menciona a Jerjes, Escipi贸n, An铆bal, Cal铆gula y un largo etc茅tera que en alg煤n momento sufrieron a causa de dar o铆dos a la ira.
Me gust贸 tambi茅n algunos consejos que se dan sobre la crianza. Sin embargo, debo decir que no me ha maravillado, sobre todo porque a mi edad y con tantas experiencias es poco probable que acepte a raja tabla muchas cosas m谩s si es en estilo de vivir. Por otra parte, la manera de ejemplificar y demostrar eventos con algunas cosas o usar comparaciones no me han parecido tan convincentes. Es un libro que en este sentido s铆 se siente antiguo.
"Venganza es una palabra inhumana y no obstante acogida como lo justo"
Primera obra de filosof铆a que leo de S茅neca, en este caso, se trata de un an谩lisis de la ira. Sobre todo hablar de la negativa influencia que puede tener sobre el ser humano y una gran sugesti贸n a no dejar que aparezca en nuestra vida diaria. Porque: "No hay ning煤n sentimiento sobre el que no domine la ira". Lo gravitante es que este vicio no concuerda con la naturaleza humana seg煤n el autor.
Para ello S茅neca utiliza el estoicismo en toda su amplitud. Dejar pasar las ofensas, no reaccionar, no dar p谩bulo a personas inferiores, evitar dejarnos controlar por la ira (a la que nada se puede oponer) y garantizar que la ira siempre trae consecuencias negativas aunque en apariencia pueda dar poder o fuerza. Para ello, utiliza una serie de eventos cotidianos pero tambi茅n de m煤ltiples ejemplos hist贸ricos. Claro, siempre adaptado a lo que 茅l considera como correcto. Menciona a Jerjes, Escipi贸n, An铆bal, Cal铆gula y un largo etc茅tera que en alg煤n momento sufrieron a causa de dar o铆dos a la ira.
Me gust贸 tambi茅n algunos consejos que se dan sobre la crianza. Sin embargo, debo decir que no me ha maravillado, sobre todo porque a mi edad y con tantas experiencias es poco probable que acepte a raja tabla muchas cosas m谩s si es en estilo de vivir. Por otra parte, la manera de ejemplificar y demostrar eventos con algunas cosas o usar comparaciones no me han parecido tan convincentes. Es un libro que en este sentido s铆 se siente antiguo.
"Venganza es una palabra inhumana y no obstante acogida como lo justo"
June 23, 2015
As铆 que hay que hacerle caso a S茅neca, lo que me queda, que me encant贸, es, hay que saber re铆rse, antes que dejar que la ira nos haga hacer tonter铆as. Lo pondr茅 en pr谩ctica, que adem谩s eso me encanta de S茅neca, lo puedes aplicar a la vida, no es teor铆a desconectada de la vida, son consejos, es lo m谩ximo!
January 10, 2025
鬲毓丿賷賱: 亘毓丿 丕賱丕賳鬲賴丕亍 賲賳 賯乇丕亍丞 丕賱賰鬲丕亘 亘丕賱鬲乇噩賲丞 丕賱廿賳噩賱賷夭賷丞 丕爻鬲胤賷毓 丕賱賯賵賱 丕賳賴 賰鬲丕亘 毓馗賷賲 賰毓丕丿丞 賰鬲亘 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞.
兀賴賲 賲丕 賷賲賷夭 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 兀賳賴丕 賮賱爻賮丞 毓賲賱賷丞 睾賷乇 賲睾乇賯丞 賮賷 丕賱賲賷鬲丕賮賷夭賯賷丕 賴丿賮賴丕 丕賱丕賵賱 丕賱廿賳爻丕賳 賵賰賷賮 賷丨賷丕 丨賷丕丞 胤賷亘丞貙 賵賱匕賱賰 賴賷 賮賱爻賮丞 丨賷丞 毓賱賶 賲乇 丕賱毓氐賵乇.
賱丕 鬲鬲賵賯賮 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 毓賳丿 賰賵賳賴丕 賮賱爻賮丞 鬲爻亘亘 賳賵毓 賲賳 丕賱賱匕丞 丕賱毓賯賱賷丞 賵賱賰賳賴丕 賮賱爻賮丞 鬲丨丿孬 鬲睾賷賷乇丕 賵丕孬乇丕 毓賱丕噩賷丕 賯賵賷丕 丿丕禺賱賰 賯丿 賷睾賷乇 丨賷丕鬲賰.
賰孬賷乇賵賳 賲賳 賷鬲賴賲賵賳 丕賱乇賵丕賯賷丞 兀賳賴丕 賮賱爻賮丞 賲爻鬲丨賷賱丞 賵兀賳 丕賱賱丕 賲亘丕賱丕丞 丕賱鬲賷 鬲丿毓賵 廿賱賷賴丕 丕賱廿賳爻丕賳 賲爻鬲丨賷賱丞 廿匕 賱丕 賷賲賰賳 賱廿賳爻丕賳 兀賳 賷賰賵賳 禺丕賱賷丕 賲賳 丕賱賲卮丕毓乇 賵丕賱賵丕賯毓 兀賳賴丕 賱丕 鬲丿毓賵 廿賱賶 丕賱禺賱賵 賲賳 丕賱賲卮丕毓乇 亘賯丿乇 賲丕 鬲丿毓賵 廿賱賶 廿禺囟丕毓 丕賱賲卮丕毓乇 賱賱毓賯賱 賵毓丿賲 賲賳丨賴丕 賮乇氐丞 丕賱爻賷胤乇丞 毓賱賷賴 賵丕賱鬲毓丕賲賱 賲毓 丕賱兀丨丿丕孬 丕賱禺丕乇噩賷丞 毓賱賶 兀賳賴丕 兀賲賵乇 賲丨丕賷丿丞貙 賱丕 賴賷 禺賷乇 賵賱丕 賴賷 卮乇貙 賮賰賱 賲丕 賷賯毓 禺丕乇噩 廿胤丕乇 爻賷胤乇鬲賳丕 賵廿乇丕丿鬲賳丕 賱丕 賷賲賰賳 兀賳 賷賰賵賳 爻賵賶 賲丨丕賷丿丕貙 賵丕賱賮毓賱 丕賱廿乇丕丿賷 賴賵 賮賯胤 丕賱賵丕賯毓 鬲丨鬲 賯丿乇鬲賳丕 賵爻賷胤乇鬲賳丕.
賲賱禺氐 丕賱乇賵丕賯賷丞 賴賵 兀賳 鬲丨賷丕 賵賮賯丕 賱賱胤亘賷毓丞貙 賵賱丕 賷賲賰賳 兀賳 鬲丨賷丕 賵賮賯丕 賱賱胤亘賷毓丞 廿賱丕 廿匕丕 毓卮鬲 賵賮賯丕 賱賱毓賯賱 丕賱匕賷 賲賳丨鬲賴 丕賱胤亘賷毓丞 廿賷丕賰 賱鬲鬲賵丕賮賯 賲毓賴丕 鬲賵丕賮賯 丕賱噩夭亍 賲毓 丕賱賰賱 貙 賵賱丕 賷賲賰賳 兀賳 鬲賲賱賰 毓賯賱賰 廿賱丕 廿匕丕 兀禺囟毓鬲 丕賱賲卮丕毓乇 賱賱毓賯賱 賵毓卮鬲 賵賮賯丕 賱賱賮囟賷賱丞 丕賱鬲賷 賴賷 胤乇賷賯 丕賱毓賯賱 亘毓丿 鬲丨乇乇賴 賲賳 丕賱賲卮丕毓乇.
爻賲毓鬲 賳賯丿丕 賲賳 賯亘賱 賱賱乇賵丕賯賷丞 兀賳賴丕 賮賱爻賮丞 丕賱囟毓賮丕亍 丕賱鬲賷 鬲丿毓賵 丕賱廿賳爻丕賳 廿賱賶 丕賱鬲爻賱賷賲 賵毓丿賲 丕賱爻毓賷 賵丕賱乇囟丕 亘丕賱賮賯乇 賵兀賳賴丕 鬲賳賲賷 乇賵丨 丕賱鬲禺丕匕賱 賵丕賱賱丕 賲亘丕賱丕丞貙 賵賷賲賰賳 兀乇丿 毓賱賶 賴匕丕 丕賱賳賯丿 亘乇丿 亘爻賷胤 賵賴賵 兀賳賴 賰賷賮 賷賲賰賳 賵氐賮 賮賱爻賮丞 丕毓鬲賳賯賴丕 賰孬賷乇 賲賳 兀亘丕胤乇丞 丕賱乇賵賲丕賳 賵兀卮賴乇賴賲 賲丕乇賰賵爻 兀賵乇賷賱賷賵爻 - 丕賱兀孬乇賷丕亍 丕賱賲丨丕乇亘賷賳 丕賱匕賷賳 丨賰賲賵丕 丕賱毓丕賱賲 賰賯乇賷丞 氐睾賷乇丞 - 賰賷賮 賷賲賰賳 賵氐賮賴丕 亘兀賳賴丕 賮賱爻賮丞 丕賱賮賯乇 賵丕賱囟毓賮責! .. 亘賱 兀賳 爻賷賳賷賰丕 賳賮爻賴 賰丕賳 孬乇賷丕 孬乇丕亍 賮丕丨卮丕 賵賰丕賳 賲乇亘賷丕 賱賳賷乇賵賳 - 賵賲丕 兀丿乇丕賰 賲丕 賳賷乇賵賳 - 亘賱 賵賰丕賳 丕賱丨丕賰賲 卮亘賴 丕賱乇爻賲賷 賱賱廿賲亘乇丕胤賵乇賷丞 賮鬲乇丞 賲賳 丕賱夭賲賳!
兀賲丕 丕賱乇丿 睾賷乇 丕賱亘爻賷胤 賮賴賵 兀賳 丕賱乇賵丕賯賷丞 鬲丿毓賵 賰賱 廿賳爻丕賳 賱兀賳 賷毓賲賱 賵賮賯 賯丿乇鬲賴 賵賲賴丕乇鬲賴貙 賮賰賱 禺賱賯 賱賲丕 賴賵 賲賷爻乇 賱賴貙 賮賲毓賳賶 兀賳 鬲毓賷卮 賵賮賯丕 賱賱胤亘賷毓丞貙 賴賵 兀賳 鬲賰賵賳 孬乇賷丕 廿匕丕 賴賷兀鬲賰 丕賱胤亘賷毓丞 賱匕賱賰貙 賵丕賳 鬲賰賵賳 廿賲亘乇丕胤賵乇丕 廿匕丕 賴賷兀鬲賰 丕賱胤亘賷毓丞 賱匕賱賰貙 兀賳 鬲賰賵賳 賲氐丕乇毓丕 賵賲噩丕賱丿丕 賵賲丨丕乇亘丕 廿匕丕 賰丕賳鬲 丕賱胤亘賷毓丞 賴賷兀鬲賰 賱匕賱賰貙 賵毓丿賲 丕爻鬲睾賱丕賱賰 賱賯丿乇丕鬲賰 賴賵 毓丿賲 丕賱毓賷卮 賵賮賯丕 賱賱胤亘賷毓丞 賵丕賱賮囟賷賱丞 賵丕賱毓賯賱 賵賲禺丕賱賮丞 丕賱乇賵丕賯賷丞.
賱丕 鬲丿毓賵 丕賱乇賵丕賯賷丞 廿賱賶 乇賮囟 丕賱孬乇丕亍貙 賮廿匕丕 賵噩丿 賵賰丕賳 賮賷 賯丿乇鬲賳丕 鬲丨賯賷賯賴 賮兀賴賱丕 亘賴 賵賲乇丨亘丕貙 賵廿匕丕 賮賯丿 賱兀賷 爻亘亘 賲賳 丕賱兀爻亘丕亘 丕賱禺丕乇噩丞 毓賳 廿乇丕丿鬲賳丕 賵賯丿乇鬲賳丕 賮賱賷匕賴亘 亘爻賱丕賲貙 賮賴匕丕 胤亘毓 丕賱毓丕賱賲 賵丕賱胤亘賷毓丞貙 睾乇賵亘 賵卮乇賵賯貙 賵氐賷賮 賵卮鬲丕亍貙 賵賱賷賱 賵賳賴丕乇貙 賵賱丕 賷賲賰賳賳丕 兀賳 賳毓鬲乇囟 毓賱賶 丨丿孬 胤亘賷毓賷 禺丕乇噩 毓賳 廿乇丕丿鬲賳丕貙 賵賱丕 賷賲賰賳賳丕 丕賱丕毓鬲乇丕囟 毓賱賶 丕賱兀賱賴丞 丕賱鬲賷 鬲毓賲賱 賱氐丕賱丨 丕賱賰賱 賵毓賱賷賰 賰噩夭亍 丕賳 鬲鬲賳丕睾賲 賲毓 丕賱賰賱 賵毓賳丿賲丕 賷丨賷賳 賲賵毓丿 乇丨賷賱賰 賵賲賵鬲賰 賮賱鬲毓鬲亘乇 賳賮爻賰 睾氐賳锟斤拷 賷亘爻 賵噩賮 賵賰賮 毓賳 丕賳 賷賰賵賳 賮賷 鬲賳丕睾賲 賲毓 丕賱賰賱貙 賮賲賵鬲賴 賴賳丕 賴賵 毓賷賳 鬲賳丕睾賲賴 賲毓 丕賱賰賱.
賯丿 賷乇賶 丕賱亘毓囟 兀賳賳賷 禺乇噩鬲 毓賳 賲賵囟賵毓 丕賱賰鬲丕亘 兀賱丕 賵賴賵 丕賱睾囟亘貙 賵丕賱賵丕賯毓 兀賳賳賷 賱賲 兀禺乇噩貙 賮丕賱睾囟亘 賲噩乇丿 卮毓賵乇 賲賳 丕賱賲卮丕毓乇 丕賱鬲賷 鬲丿毓賵賳丕 丕賱乇賵丕賯賷丞 廿賱賶 丕賱爻賷胤乇丞 毓賱賷賴丕 賵丕賱賯囟丕亍 毓賱賷賴丕 賱賳丨賷丕 賮賯胤 賵賮賯丕 賱賱毓賯賱.
賵兀賰乇乇 賮賷 丕賱賳賴丕賷丞 毓賱賶 丕賱鬲禺匕賷乇 賲賳 賯乇丕亍丞 鬲乇噩賲丞 丨賲丕丿丞 丕丨賲丿 毓賱賷 賱賴匕丕 丕賱賰鬲丕亘 兀賵 兀賷 賰鬲丕亘 丌禺乇
丕賱鬲賯賷賷賲 亘丕賱胤亘毓 賱賱鬲乇噩賲丞貙 賴匕丞 丕賱鬲乇噩賲丞 噩乇賷賲丞 賮賷 丨賯 丕賱賯丕乇賷亍 丕賱毓乇亘賷 賵賱丕 兀賳氐丨 兀丨丿 賲胤賱賯丕 亘賯乇丕亍丞 鬲乇噩賲丞 丕賱丿賰鬲賵乇 丨賲丕丿丞 兀丨賲丿 毓賱賷 丕賱氐丕丿乇丞 毓賳 丿丕乇 丌賮丕賯 ... 賵賱賱賰鬲丕亘 鬲賯賷賷賲 丌禺乇 丨鬲賶 丕賳鬲賴賷 賲賳 賯乇丕亍丞 鬲乇噩賲鬲賴 丕賱廿賳噩賱賷夭賷丞貙 賵賱賰賳 賵噩亘 丕賱鬲賳賵賷丞.
兀賴賲 賲丕 賷賲賷夭 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 兀賳賴丕 賮賱爻賮丞 毓賲賱賷丞 睾賷乇 賲睾乇賯丞 賮賷 丕賱賲賷鬲丕賮賷夭賯賷丕 賴丿賮賴丕 丕賱丕賵賱 丕賱廿賳爻丕賳 賵賰賷賮 賷丨賷丕 丨賷丕丞 胤賷亘丞貙 賵賱匕賱賰 賴賷 賮賱爻賮丞 丨賷丞 毓賱賶 賲乇 丕賱毓氐賵乇.
賱丕 鬲鬲賵賯賮 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 毓賳丿 賰賵賳賴丕 賮賱爻賮丞 鬲爻亘亘 賳賵毓 賲賳 丕賱賱匕丞 丕賱毓賯賱賷丞 賵賱賰賳賴丕 賮賱爻賮丞 鬲丨丿孬 鬲睾賷賷乇丕 賵丕孬乇丕 毓賱丕噩賷丕 賯賵賷丕 丿丕禺賱賰 賯丿 賷睾賷乇 丨賷丕鬲賰.
賰孬賷乇賵賳 賲賳 賷鬲賴賲賵賳 丕賱乇賵丕賯賷丞 兀賳賴丕 賮賱爻賮丞 賲爻鬲丨賷賱丞 賵兀賳 丕賱賱丕 賲亘丕賱丕丞 丕賱鬲賷 鬲丿毓賵 廿賱賷賴丕 丕賱廿賳爻丕賳 賲爻鬲丨賷賱丞 廿匕 賱丕 賷賲賰賳 賱廿賳爻丕賳 兀賳 賷賰賵賳 禺丕賱賷丕 賲賳 丕賱賲卮丕毓乇 賵丕賱賵丕賯毓 兀賳賴丕 賱丕 鬲丿毓賵 廿賱賶 丕賱禺賱賵 賲賳 丕賱賲卮丕毓乇 亘賯丿乇 賲丕 鬲丿毓賵 廿賱賶 廿禺囟丕毓 丕賱賲卮丕毓乇 賱賱毓賯賱 賵毓丿賲 賲賳丨賴丕 賮乇氐丞 丕賱爻賷胤乇丞 毓賱賷賴 賵丕賱鬲毓丕賲賱 賲毓 丕賱兀丨丿丕孬 丕賱禺丕乇噩賷丞 毓賱賶 兀賳賴丕 兀賲賵乇 賲丨丕賷丿丞貙 賱丕 賴賷 禺賷乇 賵賱丕 賴賷 卮乇貙 賮賰賱 賲丕 賷賯毓 禺丕乇噩 廿胤丕乇 爻賷胤乇鬲賳丕 賵廿乇丕丿鬲賳丕 賱丕 賷賲賰賳 兀賳 賷賰賵賳 爻賵賶 賲丨丕賷丿丕貙 賵丕賱賮毓賱 丕賱廿乇丕丿賷 賴賵 賮賯胤 丕賱賵丕賯毓 鬲丨鬲 賯丿乇鬲賳丕 賵爻賷胤乇鬲賳丕.
賲賱禺氐 丕賱乇賵丕賯賷丞 賴賵 兀賳 鬲丨賷丕 賵賮賯丕 賱賱胤亘賷毓丞貙 賵賱丕 賷賲賰賳 兀賳 鬲丨賷丕 賵賮賯丕 賱賱胤亘賷毓丞 廿賱丕 廿匕丕 毓卮鬲 賵賮賯丕 賱賱毓賯賱 丕賱匕賷 賲賳丨鬲賴 丕賱胤亘賷毓丞 廿賷丕賰 賱鬲鬲賵丕賮賯 賲毓賴丕 鬲賵丕賮賯 丕賱噩夭亍 賲毓 丕賱賰賱 貙 賵賱丕 賷賲賰賳 兀賳 鬲賲賱賰 毓賯賱賰 廿賱丕 廿匕丕 兀禺囟毓鬲 丕賱賲卮丕毓乇 賱賱毓賯賱 賵毓卮鬲 賵賮賯丕 賱賱賮囟賷賱丞 丕賱鬲賷 賴賷 胤乇賷賯 丕賱毓賯賱 亘毓丿 鬲丨乇乇賴 賲賳 丕賱賲卮丕毓乇.
爻賲毓鬲 賳賯丿丕 賲賳 賯亘賱 賱賱乇賵丕賯賷丞 兀賳賴丕 賮賱爻賮丞 丕賱囟毓賮丕亍 丕賱鬲賷 鬲丿毓賵 丕賱廿賳爻丕賳 廿賱賶 丕賱鬲爻賱賷賲 賵毓丿賲 丕賱爻毓賷 賵丕賱乇囟丕 亘丕賱賮賯乇 賵兀賳賴丕 鬲賳賲賷 乇賵丨 丕賱鬲禺丕匕賱 賵丕賱賱丕 賲亘丕賱丕丞貙 賵賷賲賰賳 兀乇丿 毓賱賶 賴匕丕 丕賱賳賯丿 亘乇丿 亘爻賷胤 賵賴賵 兀賳賴 賰賷賮 賷賲賰賳 賵氐賮 賮賱爻賮丞 丕毓鬲賳賯賴丕 賰孬賷乇 賲賳 兀亘丕胤乇丞 丕賱乇賵賲丕賳 賵兀卮賴乇賴賲 賲丕乇賰賵爻 兀賵乇賷賱賷賵爻 - 丕賱兀孬乇賷丕亍 丕賱賲丨丕乇亘賷賳 丕賱匕賷賳 丨賰賲賵丕 丕賱毓丕賱賲 賰賯乇賷丞 氐睾賷乇丞 - 賰賷賮 賷賲賰賳 賵氐賮賴丕 亘兀賳賴丕 賮賱爻賮丞 丕賱賮賯乇 賵丕賱囟毓賮責! .. 亘賱 兀賳 爻賷賳賷賰丕 賳賮爻賴 賰丕賳 孬乇賷丕 孬乇丕亍 賮丕丨卮丕 賵賰丕賳 賲乇亘賷丕 賱賳賷乇賵賳 - 賵賲丕 兀丿乇丕賰 賲丕 賳賷乇賵賳 - 亘賱 賵賰丕賳 丕賱丨丕賰賲 卮亘賴 丕賱乇爻賲賷 賱賱廿賲亘乇丕胤賵乇賷丞 賮鬲乇丞 賲賳 丕賱夭賲賳!
兀賲丕 丕賱乇丿 睾賷乇 丕賱亘爻賷胤 賮賴賵 兀賳 丕賱乇賵丕賯賷丞 鬲丿毓賵 賰賱 廿賳爻丕賳 賱兀賳 賷毓賲賱 賵賮賯 賯丿乇鬲賴 賵賲賴丕乇鬲賴貙 賮賰賱 禺賱賯 賱賲丕 賴賵 賲賷爻乇 賱賴貙 賮賲毓賳賶 兀賳 鬲毓賷卮 賵賮賯丕 賱賱胤亘賷毓丞貙 賴賵 兀賳 鬲賰賵賳 孬乇賷丕 廿匕丕 賴賷兀鬲賰 丕賱胤亘賷毓丞 賱匕賱賰貙 賵丕賳 鬲賰賵賳 廿賲亘乇丕胤賵乇丕 廿匕丕 賴賷兀鬲賰 丕賱胤亘賷毓丞 賱匕賱賰貙 兀賳 鬲賰賵賳 賲氐丕乇毓丕 賵賲噩丕賱丿丕 賵賲丨丕乇亘丕 廿匕丕 賰丕賳鬲 丕賱胤亘賷毓丞 賴賷兀鬲賰 賱匕賱賰貙 賵毓丿賲 丕爻鬲睾賱丕賱賰 賱賯丿乇丕鬲賰 賴賵 毓丿賲 丕賱毓賷卮 賵賮賯丕 賱賱胤亘賷毓丞 賵丕賱賮囟賷賱丞 賵丕賱毓賯賱 賵賲禺丕賱賮丞 丕賱乇賵丕賯賷丞.
賱丕 鬲丿毓賵 丕賱乇賵丕賯賷丞 廿賱賶 乇賮囟 丕賱孬乇丕亍貙 賮廿匕丕 賵噩丿 賵賰丕賳 賮賷 賯丿乇鬲賳丕 鬲丨賯賷賯賴 賮兀賴賱丕 亘賴 賵賲乇丨亘丕貙 賵廿匕丕 賮賯丿 賱兀賷 爻亘亘 賲賳 丕賱兀爻亘丕亘 丕賱禺丕乇噩丞 毓賳 廿乇丕丿鬲賳丕 賵賯丿乇鬲賳丕 賮賱賷匕賴亘 亘爻賱丕賲貙 賮賴匕丕 胤亘毓 丕賱毓丕賱賲 賵丕賱胤亘賷毓丞貙 睾乇賵亘 賵卮乇賵賯貙 賵氐賷賮 賵卮鬲丕亍貙 賵賱賷賱 賵賳賴丕乇貙 賵賱丕 賷賲賰賳賳丕 兀賳 賳毓鬲乇囟 毓賱賶 丨丿孬 胤亘賷毓賷 禺丕乇噩 毓賳 廿乇丕丿鬲賳丕貙 賵賱丕 賷賲賰賳賳丕 丕賱丕毓鬲乇丕囟 毓賱賶 丕賱兀賱賴丞 丕賱鬲賷 鬲毓賲賱 賱氐丕賱丨 丕賱賰賱 賵毓賱賷賰 賰噩夭亍 丕賳 鬲鬲賳丕睾賲 賲毓 丕賱賰賱 賵毓賳丿賲丕 賷丨賷賳 賲賵毓丿 乇丨賷賱賰 賵賲賵鬲賰 賮賱鬲毓鬲亘乇 賳賮爻賰 睾氐賳锟斤拷 賷亘爻 賵噩賮 賵賰賮 毓賳 丕賳 賷賰賵賳 賮賷 鬲賳丕睾賲 賲毓 丕賱賰賱貙 賮賲賵鬲賴 賴賳丕 賴賵 毓賷賳 鬲賳丕睾賲賴 賲毓 丕賱賰賱.
賯丿 賷乇賶 丕賱亘毓囟 兀賳賳賷 禺乇噩鬲 毓賳 賲賵囟賵毓 丕賱賰鬲丕亘 兀賱丕 賵賴賵 丕賱睾囟亘貙 賵丕賱賵丕賯毓 兀賳賳賷 賱賲 兀禺乇噩貙 賮丕賱睾囟亘 賲噩乇丿 卮毓賵乇 賲賳 丕賱賲卮丕毓乇 丕賱鬲賷 鬲丿毓賵賳丕 丕賱乇賵丕賯賷丞 廿賱賶 丕賱爻賷胤乇丞 毓賱賷賴丕 賵丕賱賯囟丕亍 毓賱賷賴丕 賱賳丨賷丕 賮賯胤 賵賮賯丕 賱賱毓賯賱.
賵兀賰乇乇 賮賷 丕賱賳賴丕賷丞 毓賱賶 丕賱鬲禺匕賷乇 賲賳 賯乇丕亍丞 鬲乇噩賲丞 丨賲丕丿丞 丕丨賲丿 毓賱賷 賱賴匕丕 丕賱賰鬲丕亘 兀賵 兀賷 賰鬲丕亘 丌禺乇
丕賱鬲賯賷賷賲 亘丕賱胤亘毓 賱賱鬲乇噩賲丞貙 賴匕丞 丕賱鬲乇噩賲丞 噩乇賷賲丞 賮賷 丨賯 丕賱賯丕乇賷亍 丕賱毓乇亘賷 賵賱丕 兀賳氐丨 兀丨丿 賲胤賱賯丕 亘賯乇丕亍丞 鬲乇噩賲丞 丕賱丿賰鬲賵乇 丨賲丕丿丞 兀丨賲丿 毓賱賷 丕賱氐丕丿乇丞 毓賳 丿丕乇 丌賮丕賯 ... 賵賱賱賰鬲丕亘 鬲賯賷賷賲 丌禺乇 丨鬲賶 丕賳鬲賴賷 賲賳 賯乇丕亍丞 鬲乇噩賲鬲賴 丕賱廿賳噩賱賷夭賷丞貙 賵賱賰賳 賵噩亘 丕賱鬲賳賵賷丞.
August 10, 2019
Seneka mnogo prostora posve膰uje odnosu 膷oveka i 啪ivotinja. Samo je 膷ovek sposoban da bude gnevan, u prirodi gneva nema. Srd啪ba je, dakle, van domena nu啪nosti. Ona je verni pratilac humaniteta. A osnovno svojstvo 膷oveka je da je izrabljiva膷.
Gnev je motor eksploatacije i marker frustracije. (Veoma je zanimljivo kako u vi拧e navrata Seneka krajnje plasti膷no govori o fiziolo拧kim aspektima gneva.)
(Gnev mi, boginjo, pevaj...)
Eti膷ka pitanja 膷esto deluju jednostavnije od metafizi膷kih, a gotovo uvek imaju duplo dno. Stoi膷ki um odbija protivre膷nosti sveta. (Bilo bi zanimljivo 啪iveti u svetu gde stoicizam vlada.)
I ina膷e - kad smo iskreni u pisanju? Ono se uvek ti膷e nekog trenutka van onog u kome se pi拧e. Iznova 啪elimo da se predstavimo onakvim kakvi nismo u vremenu u kome nismo. Svaki (ispovedni) didaktizam mi je zato sumnjiv. Pa i Senekin. Ali, istovremeno on je i privla膷an. A Seneka je veoma ubedljiv.
Ma, obrni-okreni, utopista sam.
Gnev je motor eksploatacije i marker frustracije. (Veoma je zanimljivo kako u vi拧e navrata Seneka krajnje plasti膷no govori o fiziolo拧kim aspektima gneva.)
(Gnev mi, boginjo, pevaj...)
Eti膷ka pitanja 膷esto deluju jednostavnije od metafizi膷kih, a gotovo uvek imaju duplo dno. Stoi膷ki um odbija protivre膷nosti sveta. (Bilo bi zanimljivo 啪iveti u svetu gde stoicizam vlada.)
I ina膷e - kad smo iskreni u pisanju? Ono se uvek ti膷e nekog trenutka van onog u kome se pi拧e. Iznova 啪elimo da se predstavimo onakvim kakvi nismo u vremenu u kome nismo. Svaki (ispovedni) didaktizam mi je zato sumnjiv. Pa i Senekin. Ali, istovremeno on je i privla膷an. A Seneka je veoma ubedljiv.
Ma, obrni-okreni, utopista sam.
January 20, 2015
"We are all bad men", says Seneca, "living among other bad men. Let us learn to forgive each other." Such pleas for reason are common in this essay on Anger by the great Roman stoic who鈥攁fter years of dutiful service to the State鈥攚as asked by Emperor Nero to kill himself (Seneca calmly acceded by severing his own veins and then bled to death).
Seneca calls anger "the greatest evil" and he frequently notes its prevalence in wild beasts. He repeatedly implores us to accept our own humanity, and rise above this destructive force which leads men, nations and cultures to imminent ruin. But Seneca does not (and cannot) tell us how. This, dear reader, is entirely up to us.
Seneca calls anger "the greatest evil" and he frequently notes its prevalence in wild beasts. He repeatedly implores us to accept our own humanity, and rise above this destructive force which leads men, nations and cultures to imminent ruin. But Seneca does not (and cannot) tell us how. This, dear reader, is entirely up to us.
September 2, 2021
No s茅 si es debido a la traducci贸n o a que es su di谩logo m谩s temprano, pero no es en absoluto comparable a algunas de sus obras posteriores. En realidad a veces cuesta creer que el autor sea el S茅neca de "De la Brevedad de la Vida" o "De la felicidad.
December 4, 2020
superb膬!! 葯i recomand (:
Grabnic ne va p膬r膬si acest suflu vital: 卯ntre timp, c芒t 卯l mai avem, c芒t suntem 卯ntre oameni, s膬 ne 卯ngrijim omenia, s膬 nu st芒rnim nim膬nui fric膬, nici primejdie, s膬 dispre葲uim pierderile, oc膬rile, 卯mpuns膬turile 葯i s膬 卯ndur膬m cu curaj nepl膬cerile de scurt膬 durat膬. C芒t ne 卯ntoarcem s膬 privim 卯n urm膬, cum se spune, moartea va fi deja l芒ng膬 noi.
o lectur膬 care te ancoreaz膬 la realitate - tr膬im mult prea pu葲in (discutabil, it feels like i've been living for 50 years at least (: ) pentru a ne consuma timpul 葯i energia cu emo葲ii negative, cu 卯mp膬r葲irea drept膬葲ii pe p膬m芒nt, cu pedepsirea altora pentru jignirile pe care ni le-au adus.
cartea asta e ce se vrea a fi dezvoltarea personal膬 din zilele noastre - inspira葲ie 葯i profunzime.
Grabnic ne va p膬r膬si acest suflu vital: 卯ntre timp, c芒t 卯l mai avem, c芒t suntem 卯ntre oameni, s膬 ne 卯ngrijim omenia, s膬 nu st芒rnim nim膬nui fric膬, nici primejdie, s膬 dispre葲uim pierderile, oc膬rile, 卯mpuns膬turile 葯i s膬 卯ndur膬m cu curaj nepl膬cerile de scurt膬 durat膬. C芒t ne 卯ntoarcem s膬 privim 卯n urm膬, cum se spune, moartea va fi deja l芒ng膬 noi.
o lectur膬 care te ancoreaz膬 la realitate - tr膬im mult prea pu葲in (discutabil, it feels like i've been living for 50 years at least (: ) pentru a ne consuma timpul 葯i energia cu emo葲ii negative, cu 卯mp膬r葲irea drept膬葲ii pe p膬m芒nt, cu pedepsirea altora pentru jignirile pe care ni le-au adus.
cartea asta e ce se vrea a fi dezvoltarea personal膬 din zilele noastre - inspira葲ie 葯i profunzime.
December 12, 2020
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賷丨鬲囟賳 賴匕丕 丕賱賰鬲丕亘 兀丨丿 丕賱賲賵乇賵孬丕鬲 丕賱乇賵賲丕賳賷丞 丕賱毓丕賱賲賷丞 丕賱鬲賷 鬲毓賵丿 賱賱賯乇賳 丕賱兀賵賱 丕賱賲賷賱丕丿賷 兀賱丕 賵賴賷 賲賯丕賱丞 賱爻賷賳賷賰丕 毓賳 丕賱睾囟亘貙 丕賱鬲賷 賰鬲亘賴丕 鬲賳賮賷匕賸丕 賱乇睾亘丞 兀禺賷賴 賳賵賮丕鬲賵爻 賰賲賱胤賮 賱賱睾囟亘. 賷囟毓賴 爻賷賳賷賰丕 賮賷 孬賱丕孬丞 賰鬲亘 賵賷賯爻賲賴丕 賱噩丕賳亘賷賳: 丕賱賰鬲丕亘 丕賱兀賵賱 賵丕賱賳氐賮 丕賱兀賵賱 賲賳 丕賱賰鬲丕亘 丕賱孬丕賳賷 賷鬲丨丿孬 毓賳 丕賱噩丕賳亘 丕賱賳馗乇賷 (鬲毓乇賷賮 丕賱睾囟亘 賵賲丕賴賷鬲賴貙賰賲丕 兀囟丕賮 賯氐氐 賲賳 丕賱鬲丕乇賷禺 賷丿毓賲 賲賳 禺賱丕賱賴丕 賳馗乇賷鬲賴 賵 賮賱爻賮鬲賴貙 賵鬲毓鬲亘乇 賰噩夭亍 賲賳 丕賱毓賱丕噩貙 賱兀賳賴 賰賲丕 賱丕丨馗鬲 兀賳 丕賱噩丕賳亘 丕賱賳馗乇賷 賱賴 丿賵乇 賲賴賲 賮賷 丕賱毓賱丕噩貨 丨賷孬 賷氐賮 賱賰賲 爻賷賳賷賰丕 胤亘賷毓丞 丕賱卮禺氐 丕賱睾丕囟亘 賵賷禺亘乇賰賲 賲丿賶 亘卮丕毓丞 賳鬲丕卅噩賴 賲賲丕 賷噩毓賱 丕賱賯丕乇卅 賷卮賲卅夭 賲賳 賴匕丕 丕賱卮乇 丕賱賯亘賷丨 賵 賷丨丕賵賱 噩丕賴丿賸丕 毓丿賲 丕賱賱噩賵亍 賱賴)貙 丕賱賳氐賮 丕賱賲鬲亘賯賷 賲賳 丕賱賰鬲丕亘 丕賱孬丕賳賷 賵丕賱賰鬲丕亘 丕賱孬丕賱孬 賷鬲丨丿孬 毓賳 丕賱噩丕賳亘 丕賱鬲胤亘賷賯賷 丕賱毓賱丕噩賷 ( 賷賯丿賲 賱賰賲 賳氐丕卅丨 鬲胤亘賷賯賷丞 賮賷 鬲乇亘賷丞 丕賱胤賮賱 賵囟亘胤 丕賱廿賳賮毓丕賱 賵賲丨丕賵賱丞 賰亘丨賴 賵賰賷賮賷丞 鬲禺賮賷賮 睾囟亘 丕賱丌禺乇賷賳 賵 賷丨匕乇賰 兀丨賷丕賳賸丕 賲賳 亘毓囟 丕賱賲賮丕爻丿 ).
兀囟丕賮 丕賱賲鬲乇噩賲 賱賱賲賯丕賱丞 丿乇丕爻丞 毓賳 丕賳賮毓丕賱 丕賱睾囟亘 亘賷賳 丕賱賳馗乇賷丞 賵丕賱毓賱丕噩 毓賳丿 爻賷賳賷賰丕 賳噩丿賴丕 賮賷 賳賴丕賷丞 丕賱賰鬲丕亘 賵丕賱鬲賷 兀毓鬲亘乇賴丕 賰鬲賱禺賷氐 賱賲丕 匕賰乇賴 爻賷賳賷賰丕.
賲賳 丕賱噩丿賷乇 亘丕賱匕賰乇 兀賳 爻賷賳賷賰丕 賷賳鬲賲賷 賱賱賲匕賴亘 丕賱賮賱爻賮賷 丕賱乇賵丕賯賷 丕賱匕賷 賷乇賰夭 毓賱賶 丕賱賮囟賷賱丞 賵賰賷賮賷丞 鬲胤賵賷乇賴丕貙 賵賳亘匕 丕賱丕賳賮毓丕賱丕鬲 丕賱鬲賷 鬲囟賲乇 丕賱卮乇 賰丕賱睾囟亘 賵賲丨丕賵賱丞 毓賱丕噩賴丕. 賱匕賱賰貙 丕賱賰鬲丕亘 賵兀賮賰丕乇 爻賷賳賷賰丕 禺丕氐丞 乇亘賲丕 賱賳 鬲賳丕爻亘 丕賱噩賲賷毓. 賵賯丿 賱丕 鬲賵丕賮賯 爻賷賳賷賰丕 賮賷 亘毓囟 丕賱賳賯丕胤 賵賯丿 鬲毓丕乇囟賴 兀丨賷丕賳丕 廿賳 賰賳鬲 鬲丕亘毓賸丕 賱賲匕賴亘 兀乇爻胤賵 丨賷賳 丨丕賵賱 鬲卮賵賷賴 賲匕賴亘賴 賵賲賴丕噩賲鬲賴. 賵賱賰賳 廿賳 賰丕賳鬲 賱丿賷賰 丕賱賳賷丞 賮賷 丕賱鬲禺賱氐 賲賳 丕賱睾囟亘 賵 賲丨丕賵賱丞 兀賳 鬲賰賵賳 廿賳爻丕賳賸丕 禺賷賾乇賸丕 賮賯丿 賷爻丕毓丿賰 賴匕丕 丕賱賰鬲丕亘 毓賱賶 鬲丨賯賷賯 賴丿賮賰 亘卮賰賱 賲賲鬲丕夭. 賰賲丕 兀噩丿賴 賷鬲賵丕賮賯 賮賷 賲毓馗賲賴 賲毓 鬲毓丕賱賷賲 賵兀禺賱丕賯 丕賱廿爻賱丕賲.
丕賱賰鬲丕亘 賷鬲胤賱亘 賯乇丕亍丞 鬲丨賱賷賱賷丞 賵鬲兀賲賱賷丞貙 兀賷 賷鬲胤賱亘 丕賱噩賴丿 賵丕賱賵賯鬲貙 賵賱賰賳 丕賱賳鬲丕卅噩 賲亘賴乇丞猸�.
"賰鬲丕亘 賱丕 賷購賯乇兀 賱賲乇丞 賵丕丨丿丞"
賷丨鬲囟賳 賴匕丕 丕賱賰鬲丕亘 兀丨丿 丕賱賲賵乇賵孬丕鬲 丕賱乇賵賲丕賳賷丞 丕賱毓丕賱賲賷丞 丕賱鬲賷 鬲毓賵丿 賱賱賯乇賳 丕賱兀賵賱 丕賱賲賷賱丕丿賷 兀賱丕 賵賴賷 賲賯丕賱丞 賱爻賷賳賷賰丕 毓賳 丕賱睾囟亘貙 丕賱鬲賷 賰鬲亘賴丕 鬲賳賮賷匕賸丕 賱乇睾亘丞 兀禺賷賴 賳賵賮丕鬲賵爻 賰賲賱胤賮 賱賱睾囟亘. 賷囟毓賴 爻賷賳賷賰丕 賮賷 孬賱丕孬丞 賰鬲亘 賵賷賯爻賲賴丕 賱噩丕賳亘賷賳: 丕賱賰鬲丕亘 丕賱兀賵賱 賵丕賱賳氐賮 丕賱兀賵賱 賲賳 丕賱賰鬲丕亘 丕賱孬丕賳賷 賷鬲丨丿孬 毓賳 丕賱噩丕賳亘 丕賱賳馗乇賷 (鬲毓乇賷賮 丕賱睾囟亘 賵賲丕賴賷鬲賴貙賰賲丕 兀囟丕賮 賯氐氐 賲賳 丕賱鬲丕乇賷禺 賷丿毓賲 賲賳 禺賱丕賱賴丕 賳馗乇賷鬲賴 賵 賮賱爻賮鬲賴貙 賵鬲毓鬲亘乇 賰噩夭亍 賲賳 丕賱毓賱丕噩貙 賱兀賳賴 賰賲丕 賱丕丨馗鬲 兀賳 丕賱噩丕賳亘 丕賱賳馗乇賷 賱賴 丿賵乇 賲賴賲 賮賷 丕賱毓賱丕噩貨 丨賷孬 賷氐賮 賱賰賲 爻賷賳賷賰丕 胤亘賷毓丞 丕賱卮禺氐 丕賱睾丕囟亘 賵賷禺亘乇賰賲 賲丿賶 亘卮丕毓丞 賳鬲丕卅噩賴 賲賲丕 賷噩毓賱 丕賱賯丕乇卅 賷卮賲卅夭 賲賳 賴匕丕 丕賱卮乇 丕賱賯亘賷丨 賵 賷丨丕賵賱 噩丕賴丿賸丕 毓丿賲 丕賱賱噩賵亍 賱賴)貙 丕賱賳氐賮 丕賱賲鬲亘賯賷 賲賳 丕賱賰鬲丕亘 丕賱孬丕賳賷 賵丕賱賰鬲丕亘 丕賱孬丕賱孬 賷鬲丨丿孬 毓賳 丕賱噩丕賳亘 丕賱鬲胤亘賷賯賷 丕賱毓賱丕噩賷 ( 賷賯丿賲 賱賰賲 賳氐丕卅丨 鬲胤亘賷賯賷丞 賮賷 鬲乇亘賷丞 丕賱胤賮賱 賵囟亘胤 丕賱廿賳賮毓丕賱 賵賲丨丕賵賱丞 賰亘丨賴 賵賰賷賮賷丞 鬲禺賮賷賮 睾囟亘 丕賱丌禺乇賷賳 賵 賷丨匕乇賰 兀丨賷丕賳賸丕 賲賳 亘毓囟 丕賱賲賮丕爻丿 ).
兀囟丕賮 丕賱賲鬲乇噩賲 賱賱賲賯丕賱丞 丿乇丕爻丞 毓賳 丕賳賮毓丕賱 丕賱睾囟亘 亘賷賳 丕賱賳馗乇賷丞 賵丕賱毓賱丕噩 毓賳丿 爻賷賳賷賰丕 賳噩丿賴丕 賮賷 賳賴丕賷丞 丕賱賰鬲丕亘 賵丕賱鬲賷 兀毓鬲亘乇賴丕 賰鬲賱禺賷氐 賱賲丕 匕賰乇賴 爻賷賳賷賰丕.
賲賳 丕賱噩丿賷乇 亘丕賱匕賰乇 兀賳 爻賷賳賷賰丕 賷賳鬲賲賷 賱賱賲匕賴亘 丕賱賮賱爻賮賷 丕賱乇賵丕賯賷 丕賱匕賷 賷乇賰夭 毓賱賶 丕賱賮囟賷賱丞 賵賰賷賮賷丞 鬲胤賵賷乇賴丕貙 賵賳亘匕 丕賱丕賳賮毓丕賱丕鬲 丕賱鬲賷 鬲囟賲乇 丕賱卮乇 賰丕賱睾囟亘 賵賲丨丕賵賱丞 毓賱丕噩賴丕. 賱匕賱賰貙 丕賱賰鬲丕亘 賵兀賮賰丕乇 爻賷賳賷賰丕 禺丕氐丞 乇亘賲丕 賱賳 鬲賳丕爻亘 丕賱噩賲賷毓. 賵賯丿 賱丕 鬲賵丕賮賯 爻賷賳賷賰丕 賮賷 亘毓囟 丕賱賳賯丕胤 賵賯丿 鬲毓丕乇囟賴 兀丨賷丕賳丕 廿賳 賰賳鬲 鬲丕亘毓賸丕 賱賲匕賴亘 兀乇爻胤賵 丨賷賳 丨丕賵賱 鬲卮賵賷賴 賲匕賴亘賴 賵賲賴丕噩賲鬲賴. 賵賱賰賳 廿賳 賰丕賳鬲 賱丿賷賰 丕賱賳賷丞 賮賷 丕賱鬲禺賱氐 賲賳 丕賱睾囟亘 賵 賲丨丕賵賱丞 兀賳 鬲賰賵賳 廿賳爻丕賳賸丕 禺賷賾乇賸丕 賮賯丿 賷爻丕毓丿賰 賴匕丕 丕賱賰鬲丕亘 毓賱賶 鬲丨賯賷賯 賴丿賮賰 亘卮賰賱 賲賲鬲丕夭. 賰賲丕 兀噩丿賴 賷鬲賵丕賮賯 賮賷 賲毓馗賲賴 賲毓 鬲毓丕賱賷賲 賵兀禺賱丕賯 丕賱廿爻賱丕賲.
丕賱賰鬲丕亘 賷鬲胤賱亘 賯乇丕亍丞 鬲丨賱賷賱賷丞 賵鬲兀賲賱賷丞貙 兀賷 賷鬲胤賱亘 丕賱噩賴丿 賵丕賱賵賯鬲貙 賵賱賰賳 丕賱賳鬲丕卅噩 賲亘賴乇丞猸�.
"賰鬲丕亘 賱丕 賷購賯乇兀 賱賲乇丞 賵丕丨丿丞"
July 23, 2011
S茅neque r茅dige ce petit trait茅 sur la col猫re alors qu"il est exil茅 en Corse apr猫s avoir impatient茅 l'empereur Claude. Le th猫me de la col猫re est un des favoris des auteurs antiques, et c'est un r茅quisitoire brillant que le c茅l猫bre Cordouan dresse contre une passion qu'il souhaiterait extirper des 芒mes sages. Force exemples viennent appuyer le propos, tir茅s de l'histoire, et par ceux ci, il inspire la haine de la vengeance disproportionn茅e et rend beaux la temp茅rance et la patience face aux outrages. Plutarque r茅digera un essai qui va dans le m锚me sens. Malgr茅 tout, l'indignation est la pierre sur laquelle s'aiguise la vertu, elle est le ressort qui attise le d茅sir de justice, et une trop grande complaisance, une coupable pusillanimit茅, face au mal est vicieuse. Sen猫que aurait pu adjoindre cette distinction dans son analyse, comme le fit Aristote, comme la fera Montaigne.Comment expliquer sinon que la nature nous l'ait donn茅e en partage, avec la crainte, et la sociabilit茅 si elle ne participait pas, utilis茅e 脿 bon escient, 脿 notre sauvegarde? Il n'en reste pas moins que son texte inspire une vive admiration dans de nombreux passages.
June 26, 2021
Seneca defined anger as "a burning desire to avenge a wrong" or "a burning desire to punish him by whom you think yourself to have been unfairly harmed". He said "Man was created for mutual assistance, anger for mutual destruction..."and "anger is greedy for punishment鈥�". Seneca argued that 鈥減rosperity fosters bad tempers鈥� as he observed that prosperous people are more prone to anger.
Seneca names anger as the greatest vice and the most dangerous passion. There is no lack of evidence that anger can take the mind of whoever has given himself to it, and turn it against all sanity, resulting in brutish violence that usually has little reason except for that present in the person鈥檚 mind. Unlike any other passion, anger can take a hold of an entire state or group. It attacks not only those who it is directed at, but the also person who hosts it. Because of its irrationality and intensity, it will easily cause one to overkill, since it sways one towards pure and uncontrolled violence. Aristotle proposes that anger is necessary for one to be driven towards virtue, and without it one becomes lazy and indifferent. But Seneca disagrees; although it is possible for one to benefit from anger, it does not follow that it is good or necessary, being as loathsome and dangerous as it is. It is simply not worth the risk to be driven in this way, because it harms the self. One afflicted with anger is no more than a beast at that point.
After making the evil of anger more than clear, Seneca states that no one is safe from anger. Those who are calm are just as likely to fall victim to its wrath as those who are irritable and easily angered. With this in mind, he tells how anger can be avoided. First of all, one must consider the evil of anger, and all of the horrible things which have been done under its influence. In short, one must have the knowledge of what is bad before even deciding to avoid it. Secondly, one must understand that anger and the thirst for revenge is simply an admission of pain and proof that a certain action (despite its reason) had damaged one鈥檚 mind. A damaged mind cannot be great by its nature. Seneca says that greatness is truly being in an imperturbable state. When one is free from and above the trivial things which often cause anger, one can truly achieve greatness of the mind. In order for this to be so, one must also be tranquil. So in that he suggests attaining a calm state of mind. Anger is often caused by disappointment; it happens when much is expected, and then little is delivered. To avoid this, one must expect little from others. Disappointment happens because of one鈥檚 expectations for himself as well, so one should avoid being overambitious, unless one is truly prepared for the difficulty of the task. Now, to coddle this weakness would not ever be a solution, for then one demands that all things comply with his desires. This would only create more weakness. Weakness only allows easier irritability. Rather, one must examine himself, and recognize the symptoms of his anger. His pulse may race, his face may get flushed, his muscles may tighten; if these signs are known, one can recognize them and more easily restrain his anger before it becomes uncontrollable. Seneca states that if one restrains his anger, and makes an effort to keep his physical demeanor calm and collected, his mind will soon conform to the calmness he presents on the outside.
The problem with anger is that it is ignited by a certain action, and the only reason for it is the way that action makes one feel. It is foolish to get angry about something which actually deserves respect, but that is often the case. Seneca suggests that it is best, then, not to waste your life on this passion, for it is insane. Rather, accept life鈥檚 tolls, and endure them with calmness and dignity. Welcome judgment, and take the time to judge yourself at the end of the day, go through all of your actions and find what needs improvement. If one is angry, he can either be pacified by letting his anger fade, or he can be scolded by something greater, then he will be corrected. Even with all of this, the main idea is not to waste time on such a vicious passion, for before you know it, death will be at hand. Take the effort to be kind to one another, for anger can be excited in all people equally. Whatever it may be, it is something to be ridden of.
Aristotle claims that anger is necessary as a way to drive one to virtue. It is a passion which may be propel one forward, and when properly guided, will take one to the good. Because of its intensity, when aligned with Reason, it would have the ultimate strength. He also claims that without this passion one becomes apathetic and lazy. Anger is commonly seen in this way, simply because it is powerful. As Seneca said, people often see easily angered men as men with spirit and strength. In a like way, one who is angered quickly as also one more quickly feared, so anger also may give on a stronger sense of power. This passion is different from the rest, primarily because it causes one to act immediately. Between the built-up rage, and the adrenaline and changes within the body, one will get caught up in his own actions even if he does not dictate them himself; his anger does. I understand why this can be seen as a good thing. As Aristotle said, the lack of this may cause one to simply cease acting.
Seneca contends with Aristotle鈥檚 defense of anger, simply by exposing how bad it is. For one, it is strong and negative, therefore causing damage that wouldn鈥檛 ever be justified when not under the influence of anger. It causes one to overkill and act unjustly. Secondly, it can be caused by anything, and whatever causes it is usually not even be worthy of rage. What causes one to become angry is only dependent on himself. It is ignited by an action alone, and it doesn鈥檛 consider the reasons or motives for the action. One would be agitated if one were to come up and strike him in the face without reason, but one should be grateful if one strikes him in order to bat him out of the face of danger. Anger focuses on the action isolated by itself, so it doesn鈥檛 matter if one struck you for no reason at all or to save your life, all that matters is that he hit you, and that excites your anger. All this simply reveals the evil and irrationality of anger, but by stating it, Seneca is suggesting that something which causes so much havoc and is so irrational cannot be a necessary component to the virtuous life. To this one could respond by saying that a wild horse can be broken, then made into a powerful steed, just as anger can be trained by reason, then used as a powerful drive. My response to that would be that anger by its nature is untamed. Once it is tamed, it is no longer anger, and in that case, it is merely suppressed, or calmed. Its nature is irrational, so for anger to be trained by Reason also causes it to lose its meaning. Seneca puts emphasis on the fact that anger makes you feel the desire to act with your own hands; anger is not a desire for justice, for if it were, one would not feel the need to act on their anger themselves, they would have someone else deliver the action justly. This is simply another reason why anger cannot drive one towards justice, for any action done out of anger is simply done to satisfy the often unjustified rage of the one inflicting it.
Greatness and virtue can only be reached in a state of tranquility, for it is then that the mind is without debilitating fog, having clarity and harmony. It can rise above any obstacles and handle everything justly.
But I think, when tranquility and anger both are in harmony with nature they will help us to move forward and achieve great things.
Seneca names anger as the greatest vice and the most dangerous passion. There is no lack of evidence that anger can take the mind of whoever has given himself to it, and turn it against all sanity, resulting in brutish violence that usually has little reason except for that present in the person鈥檚 mind. Unlike any other passion, anger can take a hold of an entire state or group. It attacks not only those who it is directed at, but the also person who hosts it. Because of its irrationality and intensity, it will easily cause one to overkill, since it sways one towards pure and uncontrolled violence. Aristotle proposes that anger is necessary for one to be driven towards virtue, and without it one becomes lazy and indifferent. But Seneca disagrees; although it is possible for one to benefit from anger, it does not follow that it is good or necessary, being as loathsome and dangerous as it is. It is simply not worth the risk to be driven in this way, because it harms the self. One afflicted with anger is no more than a beast at that point.
After making the evil of anger more than clear, Seneca states that no one is safe from anger. Those who are calm are just as likely to fall victim to its wrath as those who are irritable and easily angered. With this in mind, he tells how anger can be avoided. First of all, one must consider the evil of anger, and all of the horrible things which have been done under its influence. In short, one must have the knowledge of what is bad before even deciding to avoid it. Secondly, one must understand that anger and the thirst for revenge is simply an admission of pain and proof that a certain action (despite its reason) had damaged one鈥檚 mind. A damaged mind cannot be great by its nature. Seneca says that greatness is truly being in an imperturbable state. When one is free from and above the trivial things which often cause anger, one can truly achieve greatness of the mind. In order for this to be so, one must also be tranquil. So in that he suggests attaining a calm state of mind. Anger is often caused by disappointment; it happens when much is expected, and then little is delivered. To avoid this, one must expect little from others. Disappointment happens because of one鈥檚 expectations for himself as well, so one should avoid being overambitious, unless one is truly prepared for the difficulty of the task. Now, to coddle this weakness would not ever be a solution, for then one demands that all things comply with his desires. This would only create more weakness. Weakness only allows easier irritability. Rather, one must examine himself, and recognize the symptoms of his anger. His pulse may race, his face may get flushed, his muscles may tighten; if these signs are known, one can recognize them and more easily restrain his anger before it becomes uncontrollable. Seneca states that if one restrains his anger, and makes an effort to keep his physical demeanor calm and collected, his mind will soon conform to the calmness he presents on the outside.
The problem with anger is that it is ignited by a certain action, and the only reason for it is the way that action makes one feel. It is foolish to get angry about something which actually deserves respect, but that is often the case. Seneca suggests that it is best, then, not to waste your life on this passion, for it is insane. Rather, accept life鈥檚 tolls, and endure them with calmness and dignity. Welcome judgment, and take the time to judge yourself at the end of the day, go through all of your actions and find what needs improvement. If one is angry, he can either be pacified by letting his anger fade, or he can be scolded by something greater, then he will be corrected. Even with all of this, the main idea is not to waste time on such a vicious passion, for before you know it, death will be at hand. Take the effort to be kind to one another, for anger can be excited in all people equally. Whatever it may be, it is something to be ridden of.
Aristotle claims that anger is necessary as a way to drive one to virtue. It is a passion which may be propel one forward, and when properly guided, will take one to the good. Because of its intensity, when aligned with Reason, it would have the ultimate strength. He also claims that without this passion one becomes apathetic and lazy. Anger is commonly seen in this way, simply because it is powerful. As Seneca said, people often see easily angered men as men with spirit and strength. In a like way, one who is angered quickly as also one more quickly feared, so anger also may give on a stronger sense of power. This passion is different from the rest, primarily because it causes one to act immediately. Between the built-up rage, and the adrenaline and changes within the body, one will get caught up in his own actions even if he does not dictate them himself; his anger does. I understand why this can be seen as a good thing. As Aristotle said, the lack of this may cause one to simply cease acting.
Seneca contends with Aristotle鈥檚 defense of anger, simply by exposing how bad it is. For one, it is strong and negative, therefore causing damage that wouldn鈥檛 ever be justified when not under the influence of anger. It causes one to overkill and act unjustly. Secondly, it can be caused by anything, and whatever causes it is usually not even be worthy of rage. What causes one to become angry is only dependent on himself. It is ignited by an action alone, and it doesn鈥檛 consider the reasons or motives for the action. One would be agitated if one were to come up and strike him in the face without reason, but one should be grateful if one strikes him in order to bat him out of the face of danger. Anger focuses on the action isolated by itself, so it doesn鈥檛 matter if one struck you for no reason at all or to save your life, all that matters is that he hit you, and that excites your anger. All this simply reveals the evil and irrationality of anger, but by stating it, Seneca is suggesting that something which causes so much havoc and is so irrational cannot be a necessary component to the virtuous life. To this one could respond by saying that a wild horse can be broken, then made into a powerful steed, just as anger can be trained by reason, then used as a powerful drive. My response to that would be that anger by its nature is untamed. Once it is tamed, it is no longer anger, and in that case, it is merely suppressed, or calmed. Its nature is irrational, so for anger to be trained by Reason also causes it to lose its meaning. Seneca puts emphasis on the fact that anger makes you feel the desire to act with your own hands; anger is not a desire for justice, for if it were, one would not feel the need to act on their anger themselves, they would have someone else deliver the action justly. This is simply another reason why anger cannot drive one towards justice, for any action done out of anger is simply done to satisfy the often unjustified rage of the one inflicting it.
Greatness and virtue can only be reached in a state of tranquility, for it is then that the mind is without debilitating fog, having clarity and harmony. It can rise above any obstacles and handle everything justly.
But I think, when tranquility and anger both are in harmony with nature they will help us to move forward and achieve great things.
March 7, 2025
first foray into Stoicism 鈥� I gotta say I was taken back at how brilliant this was. seneca is one of the best writers I've encountered in the history of philosophy (which is not saying much, philosophers tend to suck at writing). despite my antipathy to the McStoicism/Broicism movement and general objections to the fundamentals of stoic doctrine, I found this to be filled with smart psychological insights and practical advice.
at times, it's hard not to feel repelled by Senecas's stoic sanctimony, his hatred of the sensual/affective/passionate, his strong conviction on the irrationality of emotions, his indifference towards everything worldly - money, status, "external goods", his generally moralistic attitude towards human life (prefiguring a Christian view of humans as fallen creatures of sin, essentially evil) 鈥� all of which are fundamentals of Stoic philosophy.
however, with the text's descriptions of anger, its categorisation into its various forms, the strength of it's arguments for the wholesale eradication of anger, the practicality of its recommendations, this is an absolutely wonderful text.
9/10
at times, it's hard not to feel repelled by Senecas's stoic sanctimony, his hatred of the sensual/affective/passionate, his strong conviction on the irrationality of emotions, his indifference towards everything worldly - money, status, "external goods", his generally moralistic attitude towards human life (prefiguring a Christian view of humans as fallen creatures of sin, essentially evil) 鈥� all of which are fundamentals of Stoic philosophy.
however, with the text's descriptions of anger, its categorisation into its various forms, the strength of it's arguments for the wholesale eradication of anger, the practicality of its recommendations, this is an absolutely wonderful text.
9/10
October 26, 2022
(4.5/5) How wise Seneca was... It amazes me that his thinking, the one of Jesus and certainly mine are very similar. I like how he handles anger since he knows that a wise man is never irritated. It's so hard to own your emotions. But the people who manage to keep them under control are admirable.
//
Que sabio era S茅neca... Me asombra qu茅 su pensamiento, el de Jes煤s y ciertamente el mio son muy parecidos. Me agrada como maneja la ira ya que sabe que una persona sabia no se irrita nunca. Es tan dif铆cil ser due帽o de tus emociones. Pero las personas que logran mantenerlas bajo control son admirables.
//
Que sabio era S茅neca... Me asombra qu茅 su pensamiento, el de Jes煤s y ciertamente el mio son muy parecidos. Me agrada como maneja la ira ya que sabe que una persona sabia no se irrita nunca. Es tan dif铆cil ser due帽o de tus emociones. Pero las personas que logran mantenerlas bajo control son admirables.
May 1, 2019
O carte minunat膬, poate cea care mi-a vorbit cel mai direct mie dintre cele ale lui Seneca citite p芒n膬 acum. De葯i scris膬 cu at芒t de mult timp 卯n urm膬, pare foarte proasp膬t膬 葯i calata pe psihologia contemporan膬 (asta dac膬 d膬m la o parte referin葲ele trec膬toare la sclavi 葯i execu葲ii - 卯n rest, nimic nou sub soare).
Dincolo de cuvinte, cei de la editura Seneca au f膬cut o treab膬 extraordinar膬 prin ilustra葲iile pline de t芒lc 葯i calitatea general膬 a c膬r葲ii.
Recomand oricui, oric芒nd 卯n locul unei c膬r葲i contemporane de "self-improvement".
Dincolo de cuvinte, cei de la editura Seneca au f膬cut o treab膬 extraordinar膬 prin ilustra葲iile pline de t芒lc 葯i calitatea general膬 a c膬r葲ii.
Recomand oricui, oric芒nd 卯n locul unei c膬r葲i contemporane de "self-improvement".
November 7, 2021
Doamne, Seneca ne invata de 2000 de ani niste lucruri atat de simple, de fire葯ti si de logice鈥� dar se pare ca fiin葲a uman膬 e atat de complicata si ii place atat de mult sa complice totul 鈥�
Mi-as dori ca si aplicarea lor in via葲a de zi cu zi sa fie la fel de simpla si naturala si sa putem controla cumva toate g芒ndurile negative鈥�
Mi-as dori ca si aplicarea lor in via葲a de zi cu zi sa fie la fel de simpla si naturala si sa putem controla cumva toate g芒ndurile negative鈥�
October 22, 2023
::丕賳胤亘丕毓 毓丕賲::
鈥�------------
鬲毓乇囟鬲 賱賳賵亘丞 睾囟亘 卮丿賷丿丞 亘爻亘亘 賲卮丕丿丞 賰賱丕賲賷丞貙 賮賴乇毓鬲購 廿賱賶 爻賷賳賷賰丕 賱賰賷 賷賳賯匕賳賷 賲賳 賴匕丕 丕賱丿丕亍 賵兀爻鬲卮賮賷 賲賳 丕賱睾囟亘. 兀賳丕 賲賳 兀賳氐丕乇 丕賱毓賱丕噩 丕賱爻賷賰賵賱賵噩賷 丕賱賲毓乇賮賷 賵賱賷爻 丕賱毓賱丕噩 丕賱賳賮爻賷 丕賱丨丿賷孬 丕賱賯丕卅賲 毓賱賶 丕賱兀丿賵賷丞 丕賱毓氐亘賷丞 賵丕賱賰賱丕賲 丕賱爻胤丨賷 丕賱賲賴丿卅 賱廿毓丕丿丞 丕賱鬲兀賴賷賱 丕賱爻賱賵賰賷 丕賱匕賷 賷爻賱亘 丕賱毓賯賱 丕賱賯丿乇丞 毓賱賶 丕賱賮賴賲 賵丕賱廿丿乇丕賰 丕賱匕丕鬲賷. 兀丨亘 賲毓丕賱噩丞 丕賱丕賳賮毓丕賱丕鬲 丕賱丿丕禺賱賷丞 丕賱禺丕氐丞 賵丕爻鬲賳賰丕賴 賲氐丕丿乇賴丕 賵毓賱丕噩 賲賳亘毓賴丕.
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::賮賷 爻胤賵乇::
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"丿賷 廿賷乇丕" 亘丕賱賱丕鬲賷賳賷丞 (兀賷 "毓賳 丕賱睾囟亘") 賴賵 毓賲賱 賮賱爻賮賷 乇賵丕賯賷 賰鬲亘賴 丕賱賮賷賱爻賵賮 丕賱乇賵賲丕賳賷 爻賷賳賷賰丕 (4 賯.賲 - 65 賲). 賷丨丿丿 丕賱毓賲賱 賵賷卮乇丨 丕賳賮毓丕賱 丕賱睾囟亘 賮賷 爻賷丕賯 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞貙 賵賷賯丿賲 賳氐丕卅丨 毓賱丕噩賷丞 丨賵賱 賲丕 賷噩亘 賮毓賱賴 賱賲賳毓 丕賱睾囟亘.
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::賲氐丿乇 廿賱賴丕賲 丕賱賰鬲丕亘::
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賰丕賳 賲氐丿乇 爻賷賳賷賰丕 丕賱乇卅賷爻賷 賴賵 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞. 噩丕丿賱 噩賷賴 賮賷賱賷賵賳-賱丕賴賷賱 亘兀賳 丕賱賰鬲丕亘 丕賱兀賵賱 賲賳 丿賷 廿賷乇丕 賰丕賳 賲爻鬲賵丨賶 賲賳 兀胤乇賵丨丞 丕賱賮賷賱爻賵賮 丕賱乇賵丕賯賷 賰乇賷爻賷亘賵爻 (丕賱賯乇賳 丕賱孬丕賱孬 賯亘賱 丕賱賲賷賱丕丿) 丨賵賱 丕賱毓賵丕胤賮 (亘賷乇賷 亘丕孬賵賳)貙 賮賷 丨賷賳 兀賳 丕賱賰鬲丕亘賷賳 丕賱孬丕賳賷 賵丕賱孬丕賱孬 賲爻鬲賲丿丕賳 亘卮賰賱 乇卅賷爻賷 賲賳 賮賷賱爻賵賮 乇賵丕賯賷 賱丕丨賯貙 亘賵爻賷丿賵賳賷賵爻 (丕賱賯乇賳 丕賱兀賵賱 賯亘賱 丕賱賲賷賱丕丿)貙 丕賱匕賷 賰鬲亘 兀賷囟賸丕 兀胤乇賵丨丞 毓賳 丕賱毓賵丕胤賮 賵丕禺鬲賱賮 毓賳 賰乇賷爻賷亘賵爻 賮賷 廿毓胤丕亍 丿賵乇 兀賰亘乇 賱賱噩賵丕賳亘 睾賷乇 丕賱毓賯賱丕賳賷丞 賱賱乇賵丨. 賵賲毓 匕賱賰貙 賮賯丿 兀馗賴乇鬲 丕賱兀亘丨丕孬 丕賱丨丿賷孬丞 兀賳 賵噩賴丞 丕賱賳馗乇 賴匕賴 賮賷 丕賳鬲賯丕丿 亘賵爻賷丿賵賳賷賵爻 賱賰乇賷爻賷亘賵爻 賰丕賳鬲 鬲乇噩毓 亘卮賰賱 兀爻丕爻賷 廿賱賶 丕賱鬲卮賵賷賴 丕賱賲賳賴噩賷 丕賱匕賷 賯丕賲 亘賴 噩丕賱賷賳賵爻 (卮丕賴丿賳丕 丕賱乇卅賷爻賷 毓賱賶 兀毓賲丕賱 亘賵爻賷丿賵賳賷賵爻 賵賰乇賷爻賷亘賵爻 丕賱賲賮賯賵丿丞 丕賱丌賳) 賱鬲賮賰賷乇賴賲貙 賵兀賳 賳馗乇賷丞 亘賵爻賷丿賵賳賷賵爻 毓賳 丕賱毓賵丕胤賮 賰丕賳鬲 賮賷 丕賱賵丕賯毓 賲鬲胤丕亘賯丞 廿賱賶 丨丿 賰亘賷乇 賲毓 鬲賱賰 丕賱賲賵噩賵丿丞 毓賳丿 賰乇賷爻賷亘賵爻貙 賵賳鬲賷噩丞 賱匕賱賰貙 毓賱賶 丕賱乇睾賲 賲賳 兀賳 爻賷賳賷賰丕 乇亘賲丕 丕爻鬲禺丿賲 賰賱丕 丕賱乇爻丕賱鬲賷賳 丕賱賱鬲賷賳 賰鬲亘賴丕 賰乇賷爻賷亘賵爻 賵亘賵爻賷丿賵賳賷賵爻貙 廿賱丕 兀賳賴 賷購毓鬲賯丿 丕賱丌賳 兀賳 賲氐丿乇 廿賱賴丕賲賴 丕賱乇卅賷爻賷 賴賵 賰乇賷爻賷亘賵爻. 乇亘賲丕 賰丕賳 爻賷賳賷賰丕 兀賷囟賸丕 賲賱賲賸丕 亘丕賱兀毓賲丕賱 丕賱鬲賷 賰鬲亘賴丕 丕賱賮賷賱爻賵賮 丕賱賲卮賾丕亍 孬賷賵賮乇丕爻鬲賵爻貙 丕賱匕賷 丕毓鬲亘乇賴 禺氐賲賸丕 賮賱爻賮賷賸丕 賮賷 丕賱賰鬲丕亘 丕賱兀賵賱. 賰賲丕 鬲賲 丕賯鬲乇丕丨 兀賵噩賴 鬲卮丕亘賴 賲毓 丕賱賮賷賱爻賵賮 丕賱兀亘賷賯賵乇賷 賮賷賱賵丿賷賲賵爻貙 丕賱匕賷 賰鬲亘 兀賷囟賸丕 毓賲賱丕賸 毓賳 丕賱睾囟亘.
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::鬲丕乇賷禺 賰鬲丕亘丞 丕賱賰鬲丕亘::
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丕賱鬲丕乇賷禺 丕賱丿賯賷賯 賱賰鬲丕亘丞 丕賱毓賲賱 睾賷乇 賲毓乇賵賮貙 亘丕爻鬲孬賳丕亍 丕賱鬲丕乇賷禺 丕賱兀賯丿賲貙 丕賱賲卮鬲賯 賲賳 廿卮丕乇丕鬲 爻賷賳賷賰丕 丕賱賲鬲賰乇乇丞 廿賱賶 丕賱睾囟亘 丕賱毓乇囟賷 賱賰丕賱賷噩賵賱丕貙 丕賱匕賷 鬲賵賮賷 賮賷 24 賷賳丕賷乇 41 賲. 賷卮賷乇 爻賷賳賷賰丕 廿賱賶 兀禺賷賴 亘丕爻賲賴 丕賱兀氐賱賷貙 賳賵賮丕鬲賵爻貙 亘丿賱丕賸 賲賳 丕爻賲賴 亘丕賱鬲亘賳賷貙 噩丕賱賷賵貙 丕賱匕賷 丨賲賱賴 亘丨賱賵賱 毓丕賲 52/53 賲貙 賲賲丕 賷卮賷乇 廿賱賶 兀賳 丕賱毓賲賱 賯丿 賷毓賵丿 鬲丕乇賷禺賴 廿賱賶 賲賳鬲氐賮 丕賱兀乇亘毓賷賳賷丕鬲 亘毓丿 丕賱賲賷賱丕丿 (毓丕賲 45賲). 賷亘丿兀 丕賱賰鬲丕亘 丕賱孬丕賱孬 亘賲賯丿賲鬲賴 丕賱禺丕氐丞 毓賳 兀賴賵丕賱 丕賱睾囟亘貙 賵賷賲賰賳 賯乇丕亍鬲賴 亘賲賮乇丿賴貙 賲賲丕 兀丿賶 廿賱賶 丕賯鬲乇丕丨丕鬲 亘兀賳賴 鬲賲 鬲氐賲賷賲賴 廿賲丕 賰賲賱丨賯 賱丕丨賯 賱賱毓賲賱貙 兀賵 兀賳賴 賰丕賳 兀胤乇賵丨丞 賲賳賮氐賱丞.
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::賲丨鬲賵賷丕鬲 丕賱賰鬲丕亘::
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賷鬲賲 鬲乇噩賲丞 "廿賷乇丕" 亘丕賱賱丕鬲賷賳賷丞 廿賱賶 丕賱睾囟亘貙 賵丕賱睾賷馗貙 賵丕賱丨賳賯貙 賵丕賱爻禺胤貙 賵丕賱賳賯賲丞貙 賵丕賱丨賲丕爻丞 - 兀賷 賮賷 丕賱賲賯丕賲 丕賱兀賵賱貙 兀賳 賷賰賵賳 丕賱賲乇亍 睾丕囟亘賸丕. 賷鬲賰賵賳 "丿賷 廿賷乇丕" 賲賳 孬賱丕孬丞 賰鬲亘. 廿匕 兀賳賴 噩夭亍 賲賳 爻賱爻賱丞 丨賵丕乇丕鬲 爻賷賳賷賰丕. 丕賱賲賯丕賱 賲賵噩賴 廿賱賶 丕賱兀禺 丕賱兀賰亘乇 賱爻賷賳賷賰丕貙 賱賵爻賷賵爻 兀賳丕賷賵爻 賳賵賮丕鬲賵爻. 鬲賯賵賱 丕賱噩賲賱丞 丕賱兀賵賱賶 賲賳 丕賱毓賲賱: "賱賯丿 胤賱亘鬲 賲賳賷 賷丕 賳賵賮丕鬲賵爻 兀賳 兀賰鬲亘 毓賳 賰賷賮賷丞 鬲禺賮賷賮 丕賱睾囟亘."
毓賱賶 丕賱乇睾賲 賲賳 鬲賯爻賷賲賴 廿賱賶 孬賱丕孬丞 賰鬲亘貙 廿賱丕 兀賳 "丿賷 廿賷乇丕" 賲賯爻賲 賮毓賱賷賸丕 廿賱賶 噩夭兀賷賳. 賷鬲賳丕賵賱 丕賱噩夭亍 丕賱兀賵賱 丕賱兀爻卅賱丞 丕賱賳馗乇賷丞貙 賮賷 丨賷賳 賷賯丿賲 丕賱噩夭亍 丕賱孬丕賳賷 賳氐丕卅丨 毓賱丕噩賷丞. 賷亘丿兀 丕賱噩夭亍 丕賱兀賵賱 亘丿賷亘丕噩丞 毓賳 兀賴賵丕賱 丕賱睾囟亘貙 鬲賱賷賴丕 鬲毓乇賷賮丕鬲 丕賱睾囟亘. 賵賷爻鬲賲乇 賲毓 兀爻卅賱丞 賲孬賱 賲丕 廿匕丕 賰丕賳 丕賱睾囟亘 胤亘賷毓賷丕貙 賵賲丕 廿匕丕 賰丕賳 賷賲賰賳 兀賳 賷賰賵賳 賲毓鬲丿賱丕賸貙 賵賲丕 廿匕丕 賰丕賳 賱丕 廿乇丕丿賷貙 賵賲丕 廿匕丕 賰丕賳 賲賳 丕賱賲賲賰賳 賲丨賵賴 鬲賲丕賲賸丕. 賷亘丿兀 丕賱噩夭亍 丕賱孬丕賳賷听 亘賳氐賷丨丞 丨賵賱 賰賷賮賷丞 鬲毓賱賷賲 鬲噩賳亘 丕賱賲夭丕噩 丕賱爻賷卅 賱賰賱 賲賳 丕賱兀胤賮丕賱 賵丕賱賰亘丕乇. 賵賷鬲亘毓 匕賱賰 丕賱毓丿賷丿 賲賳 丕賱賳氐丕卅丨 丨賵賱 賰賷賮賷丞 鬲孬亘賷胤 丕賱睾囟亘 兀賵 廿禺賲丕丿賴貙 賰賲丕 賷鬲賲 鬲賯丿賷賲 丕賱毓丿賷丿 賲賳 丕賱丨賰丕賷丕鬲 毓賳 丕賱兀賲孬賱丞 丕賱鬲賷 賷噩亘 鬲賯賱賷丿賴丕 兀賵 鬲噩賳亘賴丕. 賷購禺鬲鬲賲 丕賱毓賲賱 亘亘毓囟 丕賱賳氐丕卅丨 丨賵賱 鬲賴丿卅丞 丕賱丌禺乇賷賳貙 賷賱賷賴丕 鬲賱禺賷氐 爻賷賳賷賰丕.
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::丕賱孬賷賲丕鬲::
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"賱丕 賷賳亘睾賷 賱賳丕 兀賳 賳爻賷胤乇 毓賱賶 丕賱睾囟亘貙 亘賱 賷噩亘 兀賳 賳丿賲乇賴 亘丕賱賰丕賲賱貙 廿匕 賲丕 賴賷 "丕賱爻賷胤乇丞" 毓賱賶 卮賷亍 卮乇賷乇 賮賷 丕賱兀爻丕爻責" - 爻賷賳賷賰丕貙 毓賳 丕賱睾囟亘貙 丕賱賰鬲丕亘 丕賱孬丕賱孬
鬲賲鬲 賰鬲丕亘丞 "丿賷 廿賷乇丕" 賮賷 爻賷丕賯 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞貙 丕賱鬲賷 爻毓鬲 廿賱賶 廿禺乇丕噩 丕賱賳丕爻 賲賳 丕賱丨賷丕丞 丕賱賲爻鬲毓亘丿丞 賱賱乇匕丕卅賱貙 廿賱賶 丨乇賷丞 丕賱丨賷丕丞 丕賱鬲賷 鬲鬲賲賷夭 亘丕賱賮囟賷賱丞. 賷賲賰賳 鬲丨賯賷賯 匕賱賰 賲賳 禺賱丕賱 鬲胤賵賷乇 賮賴賲 賱賰賷賮賷丞 丕賱爻賷胤乇丞 毓賱賶 丕賱丕賳賮毓丕賱丕鬲 (亘丕孬賵爻)貙 賵鬲氐賳賷賮 丕賱睾囟亘 毓賱賶 兀賳賴 丕賳賮毓丕賱貙 賵廿禺囟丕毓 賴匕丕 丕賱丕賳賮毓丕賱 賱賱毓賯賱. 亘丕毓鬲亘丕乇賴 乇賵丕賯賷賸丕貙 賷毓鬲賯丿 爻賷賳賷賰丕 兀賳 毓賱丕賯丞 丕賱丕賳賮毓丕賱丕鬲 亘丕賱毓賯賱 賴賷 兀賳 丕賱丕賳賮毓丕賱丕鬲 鬲賳卮兀 賮賷 丕賱毓賯賱 丕賱賲賳胤賯賷 賳鬲賷噩丞 賱爻賵亍 丕賱廿丿乇丕賰 兀賵 爻賵亍 鬲兀賵賷賱 丕賱賵丕賯毓. 丕賱丕賳賮毓丕賱 賴賵 賴賷 丕毓鬲賯丕丿 賲毓賷亘 兀賵 爻賵亍 鬲賮爻賷乇 賱賱賵丕賯毓貙 賷丨丿孬 毓賳丿賲丕 賷禺胤卅 丕賱毓賯賱 賮賷 鬲賯賷賷賲 丕賱兀卮賷丕亍 丕賱禺丕乇噩賷丞.
賷匕賰乇 爻賷賳賷賰丕 兀賳 毓賱丕噩賴 賱賱睾囟亘 賴丿賮丕賳 乇卅賷爻賷丕賳: 丕賱兀賵賱 賴賵 兀賳賳丕 賱丕 賳睾囟亘 (賲賯丕賵賲丞 丕賱睾囟亘 賳賮爻賴)貙 賵丕賱丌禺乇 賴賵 兀賳賳丕 賱丕 賳乇鬲賰亘 兀賷 禺胤兀 毓賳丿賲丕 賳賰賵賳 睾丕囟亘賷賳 (賰亘丨 丕賱睾囟亘). 賷鬲賲 鬲禺氐賷氐 丕賱賰孬賷乇 賲賳 丕賱賳氐丕卅丨 賱賱賴丿賮 丕賱兀賵賱 賵賴賵 賲賳毓 丕賱睾囟亘 賲賳 丕賱兀爻丕爻. 賷賯丿賲 爻賷賳賷賰丕 亘毓囟 丕賱賳氐丕卅丨 丕賱毓賲賱賷丞 丨賵賱 賰亘丨 丕賱睾囟亘 (賲毓馗賲賴丕 賮賷 丕賱賰鬲丕亘 丕賱孬丕賱孬) 毓賱賶 丕賱乇睾賲 賲賳 兀賳賴 亘毓丿 匕賱賰 賷爻鬲兀賳賮 賲賵囟賵毓賴 丕賱賲鬲賲孬賱 賮賷 賲賳毓 丕賱睾囟亘. 亘丕賱賳爻亘丞 賱賱乇賵丕賯賷賷賳貙 賷賰賵賳 丕賱睾囟亘 賲禺丕賱賮賸丕 賱賱胤亘賷毓丞 丕賱亘卮乇賷丞貙 賵丕賱丕賳鬲賯丕賲 卮乇賸丕貙 賵賴賵 賲丕 賷賮爻乇 鬲乇賰賷夭 爻賷賳賷賰丕 毓賱賶 賲賳毓 丕賱睾囟亘. 廿賳 丨賯賷賯丞 兀賳賴 賷賯丿賲 賳氐丕卅丨 亘卮兀賳 賲噩乇丿 賰亘丨 丕賱睾囟亘 鬲馗賴乇 賵毓賷賸丕 亘兀賳 噩賲賴賵乇賴 賴賵 兀丨丿 丕賱兀乇爻鬲賯乇丕胤賷賷賳 丕賱乇賵賲丕賳 丕賱匕賰賵乇 丕賱匕賷賳 賰丕賳 丕賱睾囟亘 亘丕賱賳爻亘丞 賱賴賲 噩夭亍賸丕 賰亘賷乇賸丕 賲賳 丕賱乇賵鬲賷賳 丕賱賷賵賲賷.
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::丿乇丕爻丞 丕賱賲鬲乇噩賲::
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兀囟丕賮 丕賱賲鬲乇噩賲 丿乇丕爻丞賸 賲丕鬲毓丞賸 賮賷 賳賴丕賷丞 丕賱賰鬲丕亘 丨氐乇 賮賷賴丕 賳馗乇賷丞 爻賷賳賷賰丕 賱毓賱丕噩 丕賳賮毓丕賱 丕賱睾囟亘 亘胤乇賷賯丞 毓乇囟 亘爻賷胤丞 賵賵丕囟丨丞 賵賲禺鬲氐乇丞. 賱賲 兀賳賯賱 賲賳賴丕 卮賷卅賸丕 賱賴匕賴 丕賱賲乇丕噩毓丞 賰賷賱丕 兀賳鬲賴賰 賲噩賴賵丿 丕賱賲鬲乇噩賲貙 賵兀丨孬 丕賱賯乇丕亍 毓賱賶 卮乇丕亍 丕賱賰鬲丕亘 賵丕賱丕爻鬲賮丕丿丞 賲賳賴.
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::丕賯鬲亘丕爻::
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*.*.*
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鬲毓乇囟鬲 賱賳賵亘丞 睾囟亘 卮丿賷丿丞 亘爻亘亘 賲卮丕丿丞 賰賱丕賲賷丞貙 賮賴乇毓鬲購 廿賱賶 爻賷賳賷賰丕 賱賰賷 賷賳賯匕賳賷 賲賳 賴匕丕 丕賱丿丕亍 賵兀爻鬲卮賮賷 賲賳 丕賱睾囟亘. 兀賳丕 賲賳 兀賳氐丕乇 丕賱毓賱丕噩 丕賱爻賷賰賵賱賵噩賷 丕賱賲毓乇賮賷 賵賱賷爻 丕賱毓賱丕噩 丕賱賳賮爻賷 丕賱丨丿賷孬 丕賱賯丕卅賲 毓賱賶 丕賱兀丿賵賷丞 丕賱毓氐亘賷丞 賵丕賱賰賱丕賲 丕賱爻胤丨賷 丕賱賲賴丿卅 賱廿毓丕丿丞 丕賱鬲兀賴賷賱 丕賱爻賱賵賰賷 丕賱匕賷 賷爻賱亘 丕賱毓賯賱 丕賱賯丿乇丞 毓賱賶 丕賱賮賴賲 賵丕賱廿丿乇丕賰 丕賱匕丕鬲賷. 兀丨亘 賲毓丕賱噩丞 丕賱丕賳賮毓丕賱丕鬲 丕賱丿丕禺賱賷丞 丕賱禺丕氐丞 賵丕爻鬲賳賰丕賴 賲氐丕丿乇賴丕 賵毓賱丕噩 賲賳亘毓賴丕.
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::賮賷 爻胤賵乇::
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"丿賷 廿賷乇丕" 亘丕賱賱丕鬲賷賳賷丞 (兀賷 "毓賳 丕賱睾囟亘") 賴賵 毓賲賱 賮賱爻賮賷 乇賵丕賯賷 賰鬲亘賴 丕賱賮賷賱爻賵賮 丕賱乇賵賲丕賳賷 爻賷賳賷賰丕 (4 賯.賲 - 65 賲). 賷丨丿丿 丕賱毓賲賱 賵賷卮乇丨 丕賳賮毓丕賱 丕賱睾囟亘 賮賷 爻賷丕賯 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞貙 賵賷賯丿賲 賳氐丕卅丨 毓賱丕噩賷丞 丨賵賱 賲丕 賷噩亘 賮毓賱賴 賱賲賳毓 丕賱睾囟亘.
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::賲氐丿乇 廿賱賴丕賲 丕賱賰鬲丕亘::
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賰丕賳 賲氐丿乇 爻賷賳賷賰丕 丕賱乇卅賷爻賷 賴賵 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞. 噩丕丿賱 噩賷賴 賮賷賱賷賵賳-賱丕賴賷賱 亘兀賳 丕賱賰鬲丕亘 丕賱兀賵賱 賲賳 丿賷 廿賷乇丕 賰丕賳 賲爻鬲賵丨賶 賲賳 兀胤乇賵丨丞 丕賱賮賷賱爻賵賮 丕賱乇賵丕賯賷 賰乇賷爻賷亘賵爻 (丕賱賯乇賳 丕賱孬丕賱孬 賯亘賱 丕賱賲賷賱丕丿) 丨賵賱 丕賱毓賵丕胤賮 (亘賷乇賷 亘丕孬賵賳)貙 賮賷 丨賷賳 兀賳 丕賱賰鬲丕亘賷賳 丕賱孬丕賳賷 賵丕賱孬丕賱孬 賲爻鬲賲丿丕賳 亘卮賰賱 乇卅賷爻賷 賲賳 賮賷賱爻賵賮 乇賵丕賯賷 賱丕丨賯貙 亘賵爻賷丿賵賳賷賵爻 (丕賱賯乇賳 丕賱兀賵賱 賯亘賱 丕賱賲賷賱丕丿)貙 丕賱匕賷 賰鬲亘 兀賷囟賸丕 兀胤乇賵丨丞 毓賳 丕賱毓賵丕胤賮 賵丕禺鬲賱賮 毓賳 賰乇賷爻賷亘賵爻 賮賷 廿毓胤丕亍 丿賵乇 兀賰亘乇 賱賱噩賵丕賳亘 睾賷乇 丕賱毓賯賱丕賳賷丞 賱賱乇賵丨. 賵賲毓 匕賱賰貙 賮賯丿 兀馗賴乇鬲 丕賱兀亘丨丕孬 丕賱丨丿賷孬丞 兀賳 賵噩賴丞 丕賱賳馗乇 賴匕賴 賮賷 丕賳鬲賯丕丿 亘賵爻賷丿賵賳賷賵爻 賱賰乇賷爻賷亘賵爻 賰丕賳鬲 鬲乇噩毓 亘卮賰賱 兀爻丕爻賷 廿賱賶 丕賱鬲卮賵賷賴 丕賱賲賳賴噩賷 丕賱匕賷 賯丕賲 亘賴 噩丕賱賷賳賵爻 (卮丕賴丿賳丕 丕賱乇卅賷爻賷 毓賱賶 兀毓賲丕賱 亘賵爻賷丿賵賳賷賵爻 賵賰乇賷爻賷亘賵爻 丕賱賲賮賯賵丿丞 丕賱丌賳) 賱鬲賮賰賷乇賴賲貙 賵兀賳 賳馗乇賷丞 亘賵爻賷丿賵賳賷賵爻 毓賳 丕賱毓賵丕胤賮 賰丕賳鬲 賮賷 丕賱賵丕賯毓 賲鬲胤丕亘賯丞 廿賱賶 丨丿 賰亘賷乇 賲毓 鬲賱賰 丕賱賲賵噩賵丿丞 毓賳丿 賰乇賷爻賷亘賵爻貙 賵賳鬲賷噩丞 賱匕賱賰貙 毓賱賶 丕賱乇睾賲 賲賳 兀賳 爻賷賳賷賰丕 乇亘賲丕 丕爻鬲禺丿賲 賰賱丕 丕賱乇爻丕賱鬲賷賳 丕賱賱鬲賷賳 賰鬲亘賴丕 賰乇賷爻賷亘賵爻 賵亘賵爻賷丿賵賳賷賵爻貙 廿賱丕 兀賳賴 賷購毓鬲賯丿 丕賱丌賳 兀賳 賲氐丿乇 廿賱賴丕賲賴 丕賱乇卅賷爻賷 賴賵 賰乇賷爻賷亘賵爻. 乇亘賲丕 賰丕賳 爻賷賳賷賰丕 兀賷囟賸丕 賲賱賲賸丕 亘丕賱兀毓賲丕賱 丕賱鬲賷 賰鬲亘賴丕 丕賱賮賷賱爻賵賮 丕賱賲卮賾丕亍 孬賷賵賮乇丕爻鬲賵爻貙 丕賱匕賷 丕毓鬲亘乇賴 禺氐賲賸丕 賮賱爻賮賷賸丕 賮賷 丕賱賰鬲丕亘 丕賱兀賵賱. 賰賲丕 鬲賲 丕賯鬲乇丕丨 兀賵噩賴 鬲卮丕亘賴 賲毓 丕賱賮賷賱爻賵賮 丕賱兀亘賷賯賵乇賷 賮賷賱賵丿賷賲賵爻貙 丕賱匕賷 賰鬲亘 兀賷囟賸丕 毓賲賱丕賸 毓賳 丕賱睾囟亘.
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::鬲丕乇賷禺 賰鬲丕亘丞 丕賱賰鬲丕亘::
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丕賱鬲丕乇賷禺 丕賱丿賯賷賯 賱賰鬲丕亘丞 丕賱毓賲賱 睾賷乇 賲毓乇賵賮貙 亘丕爻鬲孬賳丕亍 丕賱鬲丕乇賷禺 丕賱兀賯丿賲貙 丕賱賲卮鬲賯 賲賳 廿卮丕乇丕鬲 爻賷賳賷賰丕 丕賱賲鬲賰乇乇丞 廿賱賶 丕賱睾囟亘 丕賱毓乇囟賷 賱賰丕賱賷噩賵賱丕貙 丕賱匕賷 鬲賵賮賷 賮賷 24 賷賳丕賷乇 41 賲. 賷卮賷乇 爻賷賳賷賰丕 廿賱賶 兀禺賷賴 亘丕爻賲賴 丕賱兀氐賱賷貙 賳賵賮丕鬲賵爻貙 亘丿賱丕賸 賲賳 丕爻賲賴 亘丕賱鬲亘賳賷貙 噩丕賱賷賵貙 丕賱匕賷 丨賲賱賴 亘丨賱賵賱 毓丕賲 52/53 賲貙 賲賲丕 賷卮賷乇 廿賱賶 兀賳 丕賱毓賲賱 賯丿 賷毓賵丿 鬲丕乇賷禺賴 廿賱賶 賲賳鬲氐賮 丕賱兀乇亘毓賷賳賷丕鬲 亘毓丿 丕賱賲賷賱丕丿 (毓丕賲 45賲). 賷亘丿兀 丕賱賰鬲丕亘 丕賱孬丕賱孬 亘賲賯丿賲鬲賴 丕賱禺丕氐丞 毓賳 兀賴賵丕賱 丕賱睾囟亘貙 賵賷賲賰賳 賯乇丕亍鬲賴 亘賲賮乇丿賴貙 賲賲丕 兀丿賶 廿賱賶 丕賯鬲乇丕丨丕鬲 亘兀賳賴 鬲賲 鬲氐賲賷賲賴 廿賲丕 賰賲賱丨賯 賱丕丨賯 賱賱毓賲賱貙 兀賵 兀賳賴 賰丕賳 兀胤乇賵丨丞 賲賳賮氐賱丞.
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::賲丨鬲賵賷丕鬲 丕賱賰鬲丕亘::
鈥�-------------------
賷鬲賲 鬲乇噩賲丞 "廿賷乇丕" 亘丕賱賱丕鬲賷賳賷丞 廿賱賶 丕賱睾囟亘貙 賵丕賱睾賷馗貙 賵丕賱丨賳賯貙 賵丕賱爻禺胤貙 賵丕賱賳賯賲丞貙 賵丕賱丨賲丕爻丞 - 兀賷 賮賷 丕賱賲賯丕賲 丕賱兀賵賱貙 兀賳 賷賰賵賳 丕賱賲乇亍 睾丕囟亘賸丕. 賷鬲賰賵賳 "丿賷 廿賷乇丕" 賲賳 孬賱丕孬丞 賰鬲亘. 廿匕 兀賳賴 噩夭亍 賲賳 爻賱爻賱丞 丨賵丕乇丕鬲 爻賷賳賷賰丕. 丕賱賲賯丕賱 賲賵噩賴 廿賱賶 丕賱兀禺 丕賱兀賰亘乇 賱爻賷賳賷賰丕貙 賱賵爻賷賵爻 兀賳丕賷賵爻 賳賵賮丕鬲賵爻. 鬲賯賵賱 丕賱噩賲賱丞 丕賱兀賵賱賶 賲賳 丕賱毓賲賱: "賱賯丿 胤賱亘鬲 賲賳賷 賷丕 賳賵賮丕鬲賵爻 兀賳 兀賰鬲亘 毓賳 賰賷賮賷丞 鬲禺賮賷賮 丕賱睾囟亘."
毓賱賶 丕賱乇睾賲 賲賳 鬲賯爻賷賲賴 廿賱賶 孬賱丕孬丞 賰鬲亘貙 廿賱丕 兀賳 "丿賷 廿賷乇丕" 賲賯爻賲 賮毓賱賷賸丕 廿賱賶 噩夭兀賷賳. 賷鬲賳丕賵賱 丕賱噩夭亍 丕賱兀賵賱 丕賱兀爻卅賱丞 丕賱賳馗乇賷丞貙 賮賷 丨賷賳 賷賯丿賲 丕賱噩夭亍 丕賱孬丕賳賷 賳氐丕卅丨 毓賱丕噩賷丞. 賷亘丿兀 丕賱噩夭亍 丕賱兀賵賱 亘丿賷亘丕噩丞 毓賳 兀賴賵丕賱 丕賱睾囟亘貙 鬲賱賷賴丕 鬲毓乇賷賮丕鬲 丕賱睾囟亘. 賵賷爻鬲賲乇 賲毓 兀爻卅賱丞 賲孬賱 賲丕 廿匕丕 賰丕賳 丕賱睾囟亘 胤亘賷毓賷丕貙 賵賲丕 廿匕丕 賰丕賳 賷賲賰賳 兀賳 賷賰賵賳 賲毓鬲丿賱丕賸貙 賵賲丕 廿匕丕 賰丕賳 賱丕 廿乇丕丿賷貙 賵賲丕 廿匕丕 賰丕賳 賲賳 丕賱賲賲賰賳 賲丨賵賴 鬲賲丕賲賸丕. 賷亘丿兀 丕賱噩夭亍 丕賱孬丕賳賷听 亘賳氐賷丨丞 丨賵賱 賰賷賮賷丞 鬲毓賱賷賲 鬲噩賳亘 丕賱賲夭丕噩 丕賱爻賷卅 賱賰賱 賲賳 丕賱兀胤賮丕賱 賵丕賱賰亘丕乇. 賵賷鬲亘毓 匕賱賰 丕賱毓丿賷丿 賲賳 丕賱賳氐丕卅丨 丨賵賱 賰賷賮賷丞 鬲孬亘賷胤 丕賱睾囟亘 兀賵 廿禺賲丕丿賴貙 賰賲丕 賷鬲賲 鬲賯丿賷賲 丕賱毓丿賷丿 賲賳 丕賱丨賰丕賷丕鬲 毓賳 丕賱兀賲孬賱丞 丕賱鬲賷 賷噩亘 鬲賯賱賷丿賴丕 兀賵 鬲噩賳亘賴丕. 賷購禺鬲鬲賲 丕賱毓賲賱 亘亘毓囟 丕賱賳氐丕卅丨 丨賵賱 鬲賴丿卅丞 丕賱丌禺乇賷賳貙 賷賱賷賴丕 鬲賱禺賷氐 爻賷賳賷賰丕.
***
::丕賱孬賷賲丕鬲::
鈥�----------
"賱丕 賷賳亘睾賷 賱賳丕 兀賳 賳爻賷胤乇 毓賱賶 丕賱睾囟亘貙 亘賱 賷噩亘 兀賳 賳丿賲乇賴 亘丕賱賰丕賲賱貙 廿匕 賲丕 賴賷 "丕賱爻賷胤乇丞" 毓賱賶 卮賷亍 卮乇賷乇 賮賷 丕賱兀爻丕爻責" - 爻賷賳賷賰丕貙 毓賳 丕賱睾囟亘貙 丕賱賰鬲丕亘 丕賱孬丕賱孬
鬲賲鬲 賰鬲丕亘丞 "丿賷 廿賷乇丕" 賮賷 爻賷丕賯 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞貙 丕賱鬲賷 爻毓鬲 廿賱賶 廿禺乇丕噩 丕賱賳丕爻 賲賳 丕賱丨賷丕丞 丕賱賲爻鬲毓亘丿丞 賱賱乇匕丕卅賱貙 廿賱賶 丨乇賷丞 丕賱丨賷丕丞 丕賱鬲賷 鬲鬲賲賷夭 亘丕賱賮囟賷賱丞. 賷賲賰賳 鬲丨賯賷賯 匕賱賰 賲賳 禺賱丕賱 鬲胤賵賷乇 賮賴賲 賱賰賷賮賷丞 丕賱爻賷胤乇丞 毓賱賶 丕賱丕賳賮毓丕賱丕鬲 (亘丕孬賵爻)貙 賵鬲氐賳賷賮 丕賱睾囟亘 毓賱賶 兀賳賴 丕賳賮毓丕賱貙 賵廿禺囟丕毓 賴匕丕 丕賱丕賳賮毓丕賱 賱賱毓賯賱. 亘丕毓鬲亘丕乇賴 乇賵丕賯賷賸丕貙 賷毓鬲賯丿 爻賷賳賷賰丕 兀賳 毓賱丕賯丞 丕賱丕賳賮毓丕賱丕鬲 亘丕賱毓賯賱 賴賷 兀賳 丕賱丕賳賮毓丕賱丕鬲 鬲賳卮兀 賮賷 丕賱毓賯賱 丕賱賲賳胤賯賷 賳鬲賷噩丞 賱爻賵亍 丕賱廿丿乇丕賰 兀賵 爻賵亍 鬲兀賵賷賱 丕賱賵丕賯毓. 丕賱丕賳賮毓丕賱 賴賵 賴賷 丕毓鬲賯丕丿 賲毓賷亘 兀賵 爻賵亍 鬲賮爻賷乇 賱賱賵丕賯毓貙 賷丨丿孬 毓賳丿賲丕 賷禺胤卅 丕賱毓賯賱 賮賷 鬲賯賷賷賲 丕賱兀卮賷丕亍 丕賱禺丕乇噩賷丞.
賷匕賰乇 爻賷賳賷賰丕 兀賳 毓賱丕噩賴 賱賱睾囟亘 賴丿賮丕賳 乇卅賷爻賷丕賳: 丕賱兀賵賱 賴賵 兀賳賳丕 賱丕 賳睾囟亘 (賲賯丕賵賲丞 丕賱睾囟亘 賳賮爻賴)貙 賵丕賱丌禺乇 賴賵 兀賳賳丕 賱丕 賳乇鬲賰亘 兀賷 禺胤兀 毓賳丿賲丕 賳賰賵賳 睾丕囟亘賷賳 (賰亘丨 丕賱睾囟亘). 賷鬲賲 鬲禺氐賷氐 丕賱賰孬賷乇 賲賳 丕賱賳氐丕卅丨 賱賱賴丿賮 丕賱兀賵賱 賵賴賵 賲賳毓 丕賱睾囟亘 賲賳 丕賱兀爻丕爻. 賷賯丿賲 爻賷賳賷賰丕 亘毓囟 丕賱賳氐丕卅丨 丕賱毓賲賱賷丞 丨賵賱 賰亘丨 丕賱睾囟亘 (賲毓馗賲賴丕 賮賷 丕賱賰鬲丕亘 丕賱孬丕賱孬) 毓賱賶 丕賱乇睾賲 賲賳 兀賳賴 亘毓丿 匕賱賰 賷爻鬲兀賳賮 賲賵囟賵毓賴 丕賱賲鬲賲孬賱 賮賷 賲賳毓 丕賱睾囟亘. 亘丕賱賳爻亘丞 賱賱乇賵丕賯賷賷賳貙 賷賰賵賳 丕賱睾囟亘 賲禺丕賱賮賸丕 賱賱胤亘賷毓丞 丕賱亘卮乇賷丞貙 賵丕賱丕賳鬲賯丕賲 卮乇賸丕貙 賵賴賵 賲丕 賷賮爻乇 鬲乇賰賷夭 爻賷賳賷賰丕 毓賱賶 賲賳毓 丕賱睾囟亘. 廿賳 丨賯賷賯丞 兀賳賴 賷賯丿賲 賳氐丕卅丨 亘卮兀賳 賲噩乇丿 賰亘丨 丕賱睾囟亘 鬲馗賴乇 賵毓賷賸丕 亘兀賳 噩賲賴賵乇賴 賴賵 兀丨丿 丕賱兀乇爻鬲賯乇丕胤賷賷賳 丕賱乇賵賲丕賳 丕賱匕賰賵乇 丕賱匕賷賳 賰丕賳 丕賱睾囟亘 亘丕賱賳爻亘丞 賱賴賲 噩夭亍賸丕 賰亘賷乇賸丕 賲賳 丕賱乇賵鬲賷賳 丕賱賷賵賲賷.
***
::丿乇丕爻丞 丕賱賲鬲乇噩賲::
------------
兀囟丕賮 丕賱賲鬲乇噩賲 丿乇丕爻丞賸 賲丕鬲毓丞賸 賮賷 賳賴丕賷丞 丕賱賰鬲丕亘 丨氐乇 賮賷賴丕 賳馗乇賷丞 爻賷賳賷賰丕 賱毓賱丕噩 丕賳賮毓丕賱 丕賱睾囟亘 亘胤乇賷賯丞 毓乇囟 亘爻賷胤丞 賵賵丕囟丨丞 賵賲禺鬲氐乇丞. 賱賲 兀賳賯賱 賲賳賴丕 卮賷卅賸丕 賱賴匕賴 丕賱賲乇丕噩毓丞 賰賷賱丕 兀賳鬲賴賰 賲噩賴賵丿 丕賱賲鬲乇噩賲貙 賵兀丨孬 丕賱賯乇丕亍 毓賱賶 卮乇丕亍 丕賱賰鬲丕亘 賵丕賱丕爻鬲賮丕丿丞 賲賳賴.
***
::丕賯鬲亘丕爻::
---------
*.*.*
April 6, 2022
"El hombre ha nacido para ayudar al hombre, la ira para la destrucci贸n com煤n; el hombre busca la sociedad, la ira el aislamiento; el hombre quiere ser 煤til, la ira quiere da帽ar; el hombre socorre hasta a los desconocidos, la ira hiere hasta a los amigos m谩s 铆ntimos; el hombre est谩 dispuesto a sacrificarse por los intereses ajenos, la ira se precipita en el peligro con tal de arrastrar consigo al otro..."
"驴Por qu茅 no has de recoger m谩s bien tu corta vida y hacerla tranquila para ti y los dem谩s? 驴Por qu茅 no has de procurar m谩s bien hacerte amar durante tu existencia y lamentar despu茅s de tu muerte? 驴Por qu茅 has de trabajar en la ca铆da del que te trat贸 con altivez?..."
"Mientras permanezcamos entre los hombres, respetemos la humanidad: no seamos para nadie causa de temor o de peligro, despreciemos las p茅rdidas, las injurias, las ofensas, las murmuraciones, y soportemos con magnanimidad pasajeros contratiempos."
"Cualquiera puede enfadarse, eso es algo muy sencillo. Pero enfadarse con la persona adecuada, en el grado exacto, en el momento oportuno. Con el prop贸sito justo y del modo correcto, eso, ciertamente no resulta tan sencillo."
En este corto tratado S茅neca nos presenta una gu铆a sobre la gesti贸n de la ira, nos invita a extinguirla en lugar de moderarla, sofocarla desde el principio y procurar no caer en su dominio, porque darle cabida a la ira, es permitirnos perder todo el control sobre nuestra raz贸n y voluntad. En algunas ocasiones podr铆a llegar a parecer que la ira incluso puede llegar a ser beneficiosa, pero eso no quiere decir que sea provechosa en lo absoluto. A trav茅s de la historia de la humanidad hemos visto sus efectos reflejados en la decadencia de individuos y en la destrucci贸n de ciudades y naciones enteras. S茅neca tambi茅n destaca la importancia del autoconocimiento y de la diaria retrospecci贸n, evaluar cada d铆a todas nuestra acciones y palabras y al mismo tiempo fortalecer nuestra disciplina, paciencia y serenidad, son las herramientas m谩s eficaces que tenemos en nuestra lucha contra la ira.
"驴Por qu茅 no has de recoger m谩s bien tu corta vida y hacerla tranquila para ti y los dem谩s? 驴Por qu茅 no has de procurar m谩s bien hacerte amar durante tu existencia y lamentar despu茅s de tu muerte? 驴Por qu茅 has de trabajar en la ca铆da del que te trat贸 con altivez?..."
"Mientras permanezcamos entre los hombres, respetemos la humanidad: no seamos para nadie causa de temor o de peligro, despreciemos las p茅rdidas, las injurias, las ofensas, las murmuraciones, y soportemos con magnanimidad pasajeros contratiempos."
"Cualquiera puede enfadarse, eso es algo muy sencillo. Pero enfadarse con la persona adecuada, en el grado exacto, en el momento oportuno. Con el prop贸sito justo y del modo correcto, eso, ciertamente no resulta tan sencillo."
En este corto tratado S茅neca nos presenta una gu铆a sobre la gesti贸n de la ira, nos invita a extinguirla en lugar de moderarla, sofocarla desde el principio y procurar no caer en su dominio, porque darle cabida a la ira, es permitirnos perder todo el control sobre nuestra raz贸n y voluntad. En algunas ocasiones podr铆a llegar a parecer que la ira incluso puede llegar a ser beneficiosa, pero eso no quiere decir que sea provechosa en lo absoluto. A trav茅s de la historia de la humanidad hemos visto sus efectos reflejados en la decadencia de individuos y en la destrucci贸n de ciudades y naciones enteras. S茅neca tambi茅n destaca la importancia del autoconocimiento y de la diaria retrospecci贸n, evaluar cada d铆a todas nuestra acciones y palabras y al mismo tiempo fortalecer nuestra disciplina, paciencia y serenidad, son las herramientas m谩s eficaces que tenemos en nuestra lucha contra la ira.
December 5, 2019
Seneca writes that anger is a short madness, and 鈥渘o plague has cost the human race more dear鈥�
Is anger necessary?
Aristotle argues that it is, saying that no fight can be won so without it 鈥渦nless it fills the mind, and kindles up the spirit鈥�. He believes it must be made use of as a soldier, not as a general. Socrates feels this is untrue; 鈥渇or if it listens to reason and follows whither reason leads, it is no longer anger, whose characteristic is obstinacy: if, again, it is disobedient and will not be quiet when ordered, but is carried away by its own willful and headstrong spirit, it is then as useless an aid to the mind as a soldier who disregards the sounding of the retreat would be to a general鈥�.
鈥溾€滱nger is useful,鈥� says our adversary, 鈥渂ecause it makes men more ready to fight.鈥� According to that mode of reasoning, then, drunkenness also is a good thing鈥�.
Is correction necessary?
Correction is sometimes necessary but should be with discretion, not with anger; 鈥渨e char crooked spearshafts to straighten them, and force them by driving in wedges, not in order to break them, but to take the bends out of them.鈥�
Plato believed that punishment should be rehabilitative 鈥渇or what is past cannot be recalled, but what is to come may be checked.鈥�
Who is the best judge anyway?
鈥淎s a rule every man considers a passion which he recognises to be a righteous one鈥�, and we also aren鈥檛 very impartial judges.
The wise probably aren鈥檛 the best judges because it seems an unfair use of their passions. That said, if they are wise, the sheer number of sinners should prevent anger, as it鈥檚 unjust to be angry with vices which all men share.
We should always allow some time to elapse before acting, 鈥渆ven when the injury appears to be open and distinct: for some false things bear the semblance of truth.鈥�
In summary
Life is a matter which does not admit of waste, and we have no spare time to throw away. Why do we rush into the fray?
Is anger necessary?
Aristotle argues that it is, saying that no fight can be won so without it 鈥渦nless it fills the mind, and kindles up the spirit鈥�. He believes it must be made use of as a soldier, not as a general. Socrates feels this is untrue; 鈥渇or if it listens to reason and follows whither reason leads, it is no longer anger, whose characteristic is obstinacy: if, again, it is disobedient and will not be quiet when ordered, but is carried away by its own willful and headstrong spirit, it is then as useless an aid to the mind as a soldier who disregards the sounding of the retreat would be to a general鈥�.
鈥溾€滱nger is useful,鈥� says our adversary, 鈥渂ecause it makes men more ready to fight.鈥� According to that mode of reasoning, then, drunkenness also is a good thing鈥�.
Is correction necessary?
Correction is sometimes necessary but should be with discretion, not with anger; 鈥渨e char crooked spearshafts to straighten them, and force them by driving in wedges, not in order to break them, but to take the bends out of them.鈥�
Plato believed that punishment should be rehabilitative 鈥渇or what is past cannot be recalled, but what is to come may be checked.鈥�
Who is the best judge anyway?
鈥淎s a rule every man considers a passion which he recognises to be a righteous one鈥�, and we also aren鈥檛 very impartial judges.
The wise probably aren鈥檛 the best judges because it seems an unfair use of their passions. That said, if they are wise, the sheer number of sinners should prevent anger, as it鈥檚 unjust to be angry with vices which all men share.
We should always allow some time to elapse before acting, 鈥渆ven when the injury appears to be open and distinct: for some false things bear the semblance of truth.鈥�
In summary
Life is a matter which does not admit of waste, and we have no spare time to throw away. Why do we rush into the fray?
February 7, 2020
Stoic stuff on anger. Still useful to this day.
Unlike what some may think, the stoic approach (at least here by Seneca) to emotion isn't suppression of passions, but rather thoughtful, reasonable response to it.
Book 1 & 2 cover the topic, and 3 is primarily examples.
Unlike what some may think, the stoic approach (at least here by Seneca) to emotion isn't suppression of passions, but rather thoughtful, reasonable response to it.
Book 1 & 2 cover the topic, and 3 is primarily examples.
July 3, 2022
"Cei mai inclinati spre manie sunt copiii, batranii si bolnavii - iar tot ce este fara putere este din fire plangacios."
Lui Seneca nu ii este frica sa faca lumea cu ou si cu otet, iar eu nu pot sa nu il iubesc pentru asta.
Lui Seneca nu ii este frica sa faca lumea cu ou si cu otet, iar eu nu pot sa nu il iubesc pentru asta.
July 17, 2019
O abordare foarte bun膬 葯i m-a 卯nc芒ntat ideea c膬 trebuie s膬 fii om cu cel de l芒ng膬 tine, indiferent de num膬rul de lovituri primite 葯i injuriile adresate. Un aspect de notat e acela c膬 m芒nia omeneasc膬 ar trebui s膬 fie ascuns膬 卯n cele ad芒nci cotloane ale sufletului 葯i nu v膬dit afi葯at膬.
November 15, 2024
Interesting enough considering the time and place it was written.
Book 1 was a drag because I had to listen to Seneca try and define what is anger and what isn't and I'm not sure I came away with a real definition.
Book 2 was supposed to offer help in dealing with anger(?). Thankfully, modern therapy exists...
Book 3 contained actual stoic philosophy (timeless!) and provided examples of historical figures managing anger. Much more interesting.
Book 1 was a drag because I had to listen to Seneca try and define what is anger and what isn't and I'm not sure I came away with a real definition.
Book 2 was supposed to offer help in dealing with anger(?). Thankfully, modern therapy exists...
Book 3 contained actual stoic philosophy (timeless!) and provided examples of historical figures managing anger. Much more interesting.
January 6, 2025
S茅neca hace reflexiones extensas y pr谩cticas sobre la ira, consider谩ndola una pasi贸n destructiva que va en contra de la naturaleza misma del ser humano. La ira no solo es incapaz de ser controlada, sino que su deseo de castigo la hace incompatible con la raz贸n.
S茅neca rechaza la idea de que la ira pueda ser 煤til. Aunque esta pasi贸n pueda aumentar nuestra osad铆a temporalmente, no fortalece ni eleva el esp铆ritu humano. La verdadera fuerza proviene de la virtud, no de la ira o cualquier otra pasi贸n que distorsione el juicio.
La ira tampoco tiene cabida en el ejercicio de la justicia. Un hombre sensato no debe odiar ni vengarse de aquellos que se equivocan; el castigo debe ser impartido desde la raz贸n y no desde el impulso emocional. La verdadera grandeza de esp铆ritu para S茅neca est谩 vinculada a la bondad y la apacibilidad, cualidades que son incompatibles con un temperamento iracundo.
Finalmente, S茅neca propone la supresi贸n de la ira a trav茅s de la disciplina del esp铆ritu y la b煤squeda de la imperturbabilidad del alma. La paz interior solo se consigue mediante el autocontrol y la raz贸n, manteniendo una actitud serena y apacible ante las adversidades, especialmente las relacionadas con pasiones como la ira.
S茅neca rechaza la idea de que la ira pueda ser 煤til. Aunque esta pasi贸n pueda aumentar nuestra osad铆a temporalmente, no fortalece ni eleva el esp铆ritu humano. La verdadera fuerza proviene de la virtud, no de la ira o cualquier otra pasi贸n que distorsione el juicio.
La ira tampoco tiene cabida en el ejercicio de la justicia. Un hombre sensato no debe odiar ni vengarse de aquellos que se equivocan; el castigo debe ser impartido desde la raz贸n y no desde el impulso emocional. La verdadera grandeza de esp铆ritu para S茅neca est谩 vinculada a la bondad y la apacibilidad, cualidades que son incompatibles con un temperamento iracundo.
Finalmente, S茅neca propone la supresi贸n de la ira a trav茅s de la disciplina del esp铆ritu y la b煤squeda de la imperturbabilidad del alma. La paz interior solo se consigue mediante el autocontrol y la raz贸n, manteniendo una actitud serena y apacible ante las adversidades, especialmente las relacionadas con pasiones como la ira.
September 2, 2018
Favorite quotes:
"Virtue alone is lofty and sublime, nor is anything great which is not at the same time tranquil."
"Anger, as we have said, is eager to punish; and that such a desire should exist in man's peaceful breast is least of all according to his nature; for human life is founded on benefits and harmony and is bound together into an alliance for the common help of all, not by terror, but by love towards one another."
"There is therefore nothing great or noble in anger, even when it seems to be powerful and to contemn both gods and men alike."
"Man's nature is not, therefore, desirous of inflicting punishment; neither, therefore, is anger in accordance with man's nature, because that is desirous of inflicting punishment. I will also adduce Plato's argument鈥攆or what harm is there in using other men's arguments, so far as they are on our side? "A good man," says he, "does not do any hurt: it is only punishment which hurts. Punishment, therefore, does not accord with a good man: wherefore anger does not do so either, because punishment and anger accord one with another. If a good man takes no pleasure in punishment, he will also take no pleasure in that state of mind to which punishment gives pleasure: consequently anger is not natural to man."
"Moreover, qualities which we ought to possess become better and more desirable the more extensive they are: if justice is a good thing, no one will say that it would be better if any part were subtracted from it; if bravery is a good thing, no one would wish it to be in any way curtailed: consequently the greater anger is, the better it is, for whoever objected to a good thing being increased? But it is not expedient that anger should be increased: therefore it is not expedient that it should exist at all, for that which grows bad by increase cannot be a good thing."
"How much more philanthropic it is to deal with the erring in a gentle and fatherly spirit, and to call them into the right course instead of hunting them down? When a man is wandering about our fields because he has lost his way, it is better to place him on the right path than to drive him away."
"Neither ought it to be believed that anger contributes anything to magnanimity: what it gives is not magnanimity but vain glory. The increase which disease produces in bodies swollen with morbid humours is not healthy growth, but bloated corpulence. All those whose madness raises them above human considerations, believe themselves to be inspired with high and sublime ideas; but there is no solid ground beneath, and what is built without foundation is liable to collapse in ruin. Anger has no ground to stand upon, and does not rise from a firm and enduring foundation, but is a windy, empty quality, as far removed from true magnanimity as fool-hardiness from courage, boastfulness from confidence, gloom from austerity, cruelty from strictness. There is, I say, a great difference between a lofty and a proud mind: anger brings about nothing grand or beautiful."
"Virtue alone is lofty and sublime, nor is anything great which is not at the same time tranquil."
"Anger, as we have said, is eager to punish; and that such a desire should exist in man's peaceful breast is least of all according to his nature; for human life is founded on benefits and harmony and is bound together into an alliance for the common help of all, not by terror, but by love towards one another."
"There is therefore nothing great or noble in anger, even when it seems to be powerful and to contemn both gods and men alike."
"Man's nature is not, therefore, desirous of inflicting punishment; neither, therefore, is anger in accordance with man's nature, because that is desirous of inflicting punishment. I will also adduce Plato's argument鈥攆or what harm is there in using other men's arguments, so far as they are on our side? "A good man," says he, "does not do any hurt: it is only punishment which hurts. Punishment, therefore, does not accord with a good man: wherefore anger does not do so either, because punishment and anger accord one with another. If a good man takes no pleasure in punishment, he will also take no pleasure in that state of mind to which punishment gives pleasure: consequently anger is not natural to man."
"Moreover, qualities which we ought to possess become better and more desirable the more extensive they are: if justice is a good thing, no one will say that it would be better if any part were subtracted from it; if bravery is a good thing, no one would wish it to be in any way curtailed: consequently the greater anger is, the better it is, for whoever objected to a good thing being increased? But it is not expedient that anger should be increased: therefore it is not expedient that it should exist at all, for that which grows bad by increase cannot be a good thing."
"How much more philanthropic it is to deal with the erring in a gentle and fatherly spirit, and to call them into the right course instead of hunting them down? When a man is wandering about our fields because he has lost his way, it is better to place him on the right path than to drive him away."
"Neither ought it to be believed that anger contributes anything to magnanimity: what it gives is not magnanimity but vain glory. The increase which disease produces in bodies swollen with morbid humours is not healthy growth, but bloated corpulence. All those whose madness raises them above human considerations, believe themselves to be inspired with high and sublime ideas; but there is no solid ground beneath, and what is built without foundation is liable to collapse in ruin. Anger has no ground to stand upon, and does not rise from a firm and enduring foundation, but is a windy, empty quality, as far removed from true magnanimity as fool-hardiness from courage, boastfulness from confidence, gloom from austerity, cruelty from strictness. There is, I say, a great difference between a lofty and a proud mind: anger brings about nothing grand or beautiful."
October 31, 2020
丕賱乇丨賱丞 賲毓 爻賷賳賷賰丕 賵乇爻丕卅賱賴 賲爻鬲賲乇丞 毓亘乇 賴匕丕 丕賱賰鬲丕亘貙 賵鬲賳賯爻賲 丕賱乇爻丕賱丞 廿賱賶 賰鬲丕亘 兀賵賱 賷鬲丨丿孬 毓賳 賲賮賴賵賲 丕賱睾囟亘 賵賲賳 兀賷賳 賷鬲賵賱丿責 賴賱 賴賵 禺丕囟毓 賱爻賱胤丕賳 丕賱毓賯賱 賵丕賱廿乇丕丿丞 兀賲 賱丕責 賵亘丕賱鬲丕賷 賴賱 賷賲賰賳 鬲噩賳亘賴 兀賵 丕賱鬲丨賰賲 賮賷賴 兀賲 賱丕責 孬賲 賷賳鬲賯賱 爻賷賳賷賰丕 賮賷 丕賱賰鬲丕亘 丕賱孬丕賳賷 賱胤乇丨 爻亘賱 鬲賲賰賳 賲賳 丕爻鬲卅氐丕賱 丕賱睾囟亘 兀賵 毓賱賶 丕賱兀賯賱 丕賱丨丿 賲賳 鬲兀孬賷乇丕鬲賴.
丕賱睾囟亘 亘丕賱賳爻亘丞 賱賱乇賵丕賯賷丞 賴賵 乇睾亘丞 賮賷 廿丨丿丕孬 兀賱賲 賱賱丌禺乇 賱兀賳賴 鬲爻亘亘 賱賳丕 賮賷 兀賱賲. 賵賴賵 鬲毓乇賷賮 鬲鬲卮丕乇賰賴 賲毓 丕賱兀亘賷賯賵乇賷丞 賵 賲毓 兀乇爻胤賵 賰匕賱賰. 賱賰賳 爻賷賳賷賰丕 賷禺鬲賱賮 賲毓 兀乇爻胤賵 賮賷 鬲兀賰賷丿賴 毓賱賶 兀賳 亘毓囟 丕賱睾囟亘 賲賮賷丿 賵囟乇賵乇賷. 賮賱丕 賷噩亘 鬲賵禺賷 胤乇賷賯 丕賱乇匕賷賱丞 賲賳 兀噩賱 丕賱賵氐賵賱 賱賱賮囟賷賱丞貙 丕賱睾囟亘 胤乇賷賯 賲賱賰賷 賳丨賵 丕賱禺胤賷卅丞貙 賳丨賵 丕賱卮乇 賵賳丨賵 丕賱賴賲噩賷丞貙 賵亘丕賱鬲丕賱賷 賱丕 賷噩亘 丕賱丿賮丕毓 毓賳賴 賲賳 兀噩賱 丕爻鬲噩賱丕亘 丕賱賯丿乇丞 賵丕賱胤丕賯丞 賮賷 丕賱丨乇賵亘 賲孬賱丕貙 亘賱 賷噩亘 丕賱賳馗乇 廿賱賶 丕賱毓賯丕亘 賲賳 賵噩賴丞 賳馗乇 廿氐賱丕丨賷丞貙 廿賳夭丕賱 丕賱毓賯丕亘 亘睾賷乇 鬲賱匕匕 亘賴 賵亘賴丿賵亍 賵鬲毓賯賱.
丕賱睾囟亘 禺丕囟毓 賱賱毓賯賱貙 賵亘丕賱鬲丕賱賷 賷賲賰賳 賲毓丕賱噩鬲賴 賵賷賲賰賳 毓亘乇 丕賱鬲丿乇賷亘 鬲賯賱賷賱 丨丿鬲賴貙 賵兀賯賵賶 爻賱丕丨 囟丿 丕賱睾囟亘 賴賵 丕賱廿乇噩丕亍. 兀賳 鬲賲賳丨 賳賮爻賰 賵賯鬲丕 賰丕賮賷丕 賱賱賳馗乇 賮賷 丕賳賮毓丕賱賰貙 賲卮丕毓乇賰 賵丕囟胤乇丕亘賰 賯亘賱 丕賱卮乇賵毓 賮賷 賮毓賱 丕賳鬲賯丕賲賷 馗賳丕 賲賳賰 兀賳 丕賱丌禺乇 賯丿 爻亘亘 賱賰 兀賱賲丕. 賵賷噩亘 丕賱鬲氐乇賮 亘丨賰賲丞 賵鬲毓賯賱 兀賲丕賲 丕賱廿賴丕賳丞貙 爻賵丕亍 鬲賱賰 丕賱鬲賷 鬲賳亘毓 賲賳 卮禺氐 兀賯賵賶 賲賳賰 丕賵 兀囟毓賮貙 賮睾丕賱亘丕 賱丕 賷賯氐丿賵賳賴丕貙 賵廿賳 賯氐丿賵賴丕貙 兀賷噩丿乇 亘毓丕賯賱 兀賳 賷賳鬲亘賴 賱鬲氐乇賮丕鬲 卮禺氐 鬲丨賰賲賴 丕賱卮乇賵乇責 賵廿賳 賯氐丿賵賴丕貙 兀鬲賳賮賷 毓賳 賳賮爻賰 胤亘賷毓鬲賰 丕賱卮乇賷乇丞責 賴賷 胤亘賷毓丞 丕賱亘卮乇 賵乇亘賲丕 賱丕 賷賳亘睾賷 丕賱賵賯賵賮 毓賳丿賴丕 賰孬賷乇丕貙 賵丕賱兀賴賲 賱丕 賷賳亘睾賷 賲賵丕噩賴鬲賴丕 亘丕賱睾囟亘. 賵丕賱丨賰賷賲 賱丕 賷爻鬲卮毓乇 丕賱廿賴丕賳丞 賲賳 丕賱兀爻丕爻.
賲賳 丕賱氐毓亘 丕爻鬲卅氐丕賱 丕賱睾囟亘貙 賱賰賳 廿乇噩丕亍 丕賱賮毓賱 賲賴賲 噩丿丕 賱廿禺囟丕毓 賴匕丕 丕賱兀禺賷乇 賱丨賰賲 丕賱毓賯賱 亘毓賷丿丕 毓賳 丨賲賷丞 丕賱丕賳賮毓丕賱. 賵鬲匕賰乇 丿丕卅賲丕 兀賳 賲賳 賷爻毓賶 賱兀賱賲 丕賱丌禺乇賷賳 賷丨乇賯 賳賮爻賴 賯亘賱賴賲貙 賵兀賳 賲賳 賷賳賵賷 廿賷匕丕亍 丕賱丌禺乇 賮賯丿 丌匕賶. 賵賱丕 鬲賳爻賶 兀賳賰 禺胤丕亍貙 賵兀賳 丕賱毓賯丕亘 賴賵 賵爻賷賱丞 鬲賴匕賷亘 賱丕 鬲亘鬲睾賷 兀賳 鬲鬲賱匕匕 亘賴丕貙 賵兀賳 丕賱毓賮賵 胤乇賷賯 噩賷丿 賱賰爻亘 丕賱兀氐丿賯丕亍.
賵賳鬲匕賰乇 丿丕卅賲丕 賵氐賷丞 丕賱乇爻賵賱 丕賱賰乇賷賲 氐賱賶 丕賱賱賴 毓賱賷賴 賵爻賱賲: "賱丕 鬲睾囟亘." 賵賱賳鬲兀賲賱 賮賷 賲孬賱 賴匕賴 丕賱賰鬲丕亘丕鬲 丕賱鬲賷 鬲亘乇夭 毓賲賯 賵兀賴賲賷丞 丕賱賵氐賷丞貙 賵胤乇賯 賱賮賴賲賴丕 賵鬲胤亘賷賯賴丕.
丕賱睾囟亘 亘丕賱賳爻亘丞 賱賱乇賵丕賯賷丞 賴賵 乇睾亘丞 賮賷 廿丨丿丕孬 兀賱賲 賱賱丌禺乇 賱兀賳賴 鬲爻亘亘 賱賳丕 賮賷 兀賱賲. 賵賴賵 鬲毓乇賷賮 鬲鬲卮丕乇賰賴 賲毓 丕賱兀亘賷賯賵乇賷丞 賵 賲毓 兀乇爻胤賵 賰匕賱賰. 賱賰賳 爻賷賳賷賰丕 賷禺鬲賱賮 賲毓 兀乇爻胤賵 賮賷 鬲兀賰賷丿賴 毓賱賶 兀賳 亘毓囟 丕賱睾囟亘 賲賮賷丿 賵囟乇賵乇賷. 賮賱丕 賷噩亘 鬲賵禺賷 胤乇賷賯 丕賱乇匕賷賱丞 賲賳 兀噩賱 丕賱賵氐賵賱 賱賱賮囟賷賱丞貙 丕賱睾囟亘 胤乇賷賯 賲賱賰賷 賳丨賵 丕賱禺胤賷卅丞貙 賳丨賵 丕賱卮乇 賵賳丨賵 丕賱賴賲噩賷丞貙 賵亘丕賱鬲丕賱賷 賱丕 賷噩亘 丕賱丿賮丕毓 毓賳賴 賲賳 兀噩賱 丕爻鬲噩賱丕亘 丕賱賯丿乇丞 賵丕賱胤丕賯丞 賮賷 丕賱丨乇賵亘 賲孬賱丕貙 亘賱 賷噩亘 丕賱賳馗乇 廿賱賶 丕賱毓賯丕亘 賲賳 賵噩賴丞 賳馗乇 廿氐賱丕丨賷丞貙 廿賳夭丕賱 丕賱毓賯丕亘 亘睾賷乇 鬲賱匕匕 亘賴 賵亘賴丿賵亍 賵鬲毓賯賱.
丕賱睾囟亘 禺丕囟毓 賱賱毓賯賱貙 賵亘丕賱鬲丕賱賷 賷賲賰賳 賲毓丕賱噩鬲賴 賵賷賲賰賳 毓亘乇 丕賱鬲丿乇賷亘 鬲賯賱賷賱 丨丿鬲賴貙 賵兀賯賵賶 爻賱丕丨 囟丿 丕賱睾囟亘 賴賵 丕賱廿乇噩丕亍. 兀賳 鬲賲賳丨 賳賮爻賰 賵賯鬲丕 賰丕賮賷丕 賱賱賳馗乇 賮賷 丕賳賮毓丕賱賰貙 賲卮丕毓乇賰 賵丕囟胤乇丕亘賰 賯亘賱 丕賱卮乇賵毓 賮賷 賮毓賱 丕賳鬲賯丕賲賷 馗賳丕 賲賳賰 兀賳 丕賱丌禺乇 賯丿 爻亘亘 賱賰 兀賱賲丕. 賵賷噩亘 丕賱鬲氐乇賮 亘丨賰賲丞 賵鬲毓賯賱 兀賲丕賲 丕賱廿賴丕賳丞貙 爻賵丕亍 鬲賱賰 丕賱鬲賷 鬲賳亘毓 賲賳 卮禺氐 兀賯賵賶 賲賳賰 丕賵 兀囟毓賮貙 賮睾丕賱亘丕 賱丕 賷賯氐丿賵賳賴丕貙 賵廿賳 賯氐丿賵賴丕貙 兀賷噩丿乇 亘毓丕賯賱 兀賳 賷賳鬲亘賴 賱鬲氐乇賮丕鬲 卮禺氐 鬲丨賰賲賴 丕賱卮乇賵乇責 賵廿賳 賯氐丿賵賴丕貙 兀鬲賳賮賷 毓賳 賳賮爻賰 胤亘賷毓鬲賰 丕賱卮乇賷乇丞責 賴賷 胤亘賷毓丞 丕賱亘卮乇 賵乇亘賲丕 賱丕 賷賳亘睾賷 丕賱賵賯賵賮 毓賳丿賴丕 賰孬賷乇丕貙 賵丕賱兀賴賲 賱丕 賷賳亘睾賷 賲賵丕噩賴鬲賴丕 亘丕賱睾囟亘. 賵丕賱丨賰賷賲 賱丕 賷爻鬲卮毓乇 丕賱廿賴丕賳丞 賲賳 丕賱兀爻丕爻.
賲賳 丕賱氐毓亘 丕爻鬲卅氐丕賱 丕賱睾囟亘貙 賱賰賳 廿乇噩丕亍 丕賱賮毓賱 賲賴賲 噩丿丕 賱廿禺囟丕毓 賴匕丕 丕賱兀禺賷乇 賱丨賰賲 丕賱毓賯賱 亘毓賷丿丕 毓賳 丨賲賷丞 丕賱丕賳賮毓丕賱. 賵鬲匕賰乇 丿丕卅賲丕 兀賳 賲賳 賷爻毓賶 賱兀賱賲 丕賱丌禺乇賷賳 賷丨乇賯 賳賮爻賴 賯亘賱賴賲貙 賵兀賳 賲賳 賷賳賵賷 廿賷匕丕亍 丕賱丌禺乇 賮賯丿 丌匕賶. 賵賱丕 鬲賳爻賶 兀賳賰 禺胤丕亍貙 賵兀賳 丕賱毓賯丕亘 賴賵 賵爻賷賱丞 鬲賴匕賷亘 賱丕 鬲亘鬲睾賷 兀賳 鬲鬲賱匕匕 亘賴丕貙 賵兀賳 丕賱毓賮賵 胤乇賷賯 噩賷丿 賱賰爻亘 丕賱兀氐丿賯丕亍.
賵賳鬲匕賰乇 丿丕卅賲丕 賵氐賷丞 丕賱乇爻賵賱 丕賱賰乇賷賲 氐賱賶 丕賱賱賴 毓賱賷賴 賵爻賱賲: "賱丕 鬲睾囟亘." 賵賱賳鬲兀賲賱 賮賷 賲孬賱 賴匕賴 丕賱賰鬲丕亘丕鬲 丕賱鬲賷 鬲亘乇夭 毓賲賯 賵兀賴賲賷丞 丕賱賵氐賷丞貙 賵胤乇賯 賱賮賴賲賴丕 賵鬲胤亘賷賯賴丕.
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September 25, 2021
Din toate viciile, m芒nia e cel mai mare, poate distruge un om, familii, na葲iuni. Un om m芒nios e un om ur芒t. Nu crezi? Prive葯te-te 卯n oglind膬 c芒nd e葯ti m芒nios. Seneca afirm膬 c膬 m芒nia iese din noi doar cu acordul nostru. 脦n carte filosoful roman abordeaz膬 卯ntreb膬ri precum: este m芒nia 卯n natura noastr膬? care sunt efectele ei? cum o putem st膬p芒ni? Uita葲i de c膬r葲ile contemporane de psihologie. Aici g膬se葯ti analiza detaliat膬 a m芒niei. Seneca spune c膬 to葲i suntem oameni 葯i avem vicii. E prostesc s膬 ne m芒niem pe lucruri, pe animale 葯i pe oameni. Trebuie s膬 ne uit膬m la noi 卯n葯ine, la viciile noastre. S膬 fim 卯n葲eleg膬tori unul cu celalt. Un leac bun pentru m芒nie e am芒narea. Nu te gr膬bi s膬 o eliberezi, am芒n膬-o chiar pentru o or膬 葯i ea treptat va sc膬dea. De c芒te ori ne m芒niem 葯i ne desc膬rc膬m, apoi ne pare r膬u dup膬 ce am provocat daune de propor葲ii mari! Oare merit膬 s膬 ne tulbur膬m lini葯tea l膬untric膬? Moartea poate ne pa葯te la col葲. Cu siguran葲膬, nu!
September 8, 2022
芦驴Por qu茅 gimes, loco? 驴Por qu茅 esperas o bien que un enemigo te vengue por medio del exterminio de tu pueblo o que un poderoso rey acuda volando de un pa铆s lejano? A donde quiera que mires, all铆 est谩 el final de tus desgracias. 驴Ves aquel lugar escarpado? Por all铆 se baja a la libertad. 驴Ves aquel mar, aquel r铆o, aquel pozo? La libertad est谩 all铆 en lo hondo. 驴Ves aquel 谩rbol escu谩lido, reseco, est茅ril? De 茅l cuelga la libertad. 驴Ves tu cuello, tu garganta, tu coraz贸n? Son medios de escapar a la esclavitud. 驴Te muestro salidas demasiado penosas para ti y que exigen mucho 谩nimo y entereza? 驴Quieres saber cu谩l es el camino hacia la libertad? Cualquier vena de tu cuerpo禄.
SOBRE LA IRA de S茅neca
SOBRE LA IRA de S茅neca
December 5, 2022
This was the second of three books I was given to read and report on for my December 2022 book club. This is actually what you would call a 2nd C (it was published in 45 CE) self help book on how to avoid the pitfalls of excessive passion that turns to anger and cruelty. After defining what anger is, Seneca spends time exploring how famous people of his time handled anger and then how to curb it. His therapy is: (1) don鈥檛 become angry and (2) if you do, restrain it! His conclusion that 鈥渢he greatest lesson of mankind is 鈥榯o do as we would be done鈥欌€� is another way of saying The Golden Rule. This is a powerful book even for our times as it鈥檚 message resonates today - let鈥檚 stop being angry over stupid stuff and just get along. Great literature never dies!
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