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Of course, Cicero never wrote a book called, "On the Good Life." Rather, this is a collection named such by a translator. The texts we consider in this little volume include:

Discussions at Tusculum
On Duties
Laelius: On Friendship
On the Orator
The Dream of Scipio

Each of these works has their highlights and while many of us remember Cicero as the major part of our third year Latin studies (rightfully so, his Latin is wonderful), he's also a great transmitter of Greek thought, not simply in repeating the best of what they said, but by also interpreting the sublimity of Greek thought through the lens of the ordered, propertied Roman world.

Some quotes worth pondering:

(quoting from the Menexenus) "The man who is entirely self-sufficient as regards all the necessary ingredients for leading a happy life, so that these do not in any way depend on other people's good or bad luck or danger at the uncertain mercy of someone else's fortune - he is the person who has found the right way to live. He has done so by making himself an exemplar of moderation, courage, and wisdom. Such a man, as his possessions wax and wane and his children are born and die, will obediently submit to the ancient maxim which directs him to avoid extremes either of joy or grief: for he will always limit his hopes to the things his own unaided efforts can achieve." (p. 72)

"When Lysimachus threatened to kill Theodorus, the philosopher replied, 'What a really superb achievement - to have acquired as much power as a poisonous beetle!'" (p. 114)

"...Socrates was perfectly right when he declared that there is a direct short-cut to winning a reputation: 'Make yourself the sort of man you want people to think you are.'" (p. 142)

"There are two ways of displaying these qualities, and helping those who are in need: either by personal services, or by money. The second way is the easier of the two, especially if you happen to be rich. But the first way is the finer and nobler, and more appropriate for a man of character and distinction. Both methods show the same generous desire to do a favor. But the former is merely a draft on one's financial capital, whereas the latter means drawing on one's own personal energies. Besides, drafts on capital tend to mean that the source of the generosity will in due course dry up. Generosity of this kind, in other words, is self-destructive: the more people you have given money to, the smaller the number you will be able to assist in the future. But if someone is kind and generous with actions involving his own personal abilities and efforts, the more individuals he assists the more helpers he can mobilize for further acts of assistance hereafter. Besides, he will have got into a habit of kindness, which will make him more prepared and better trained for performing similar services on a wider scale in the future." (p. 148)

(quoting Ennius) "'Good deeds, if badly placed, become bad deeds.'" (p. 154)

"Next, his questioner asked him what he thought of money-lending. But then he replied: 'You might as well ask me what I think about murder.'" (p. 171)

"When a man is overflowing with wealth and goods and all kinds of abundance, and has got hold of everything that money can buy - horses, slaves, splendid clothes, expensive plate - he will be very foolish if he fails to add friends to that list, since they are the finest equipment that life can offer. Besides, when it is material property that people are acquiring, they have no idea who is really going to benefit from these goods in the end; they cannot guess on whose behalf, ultimately, they have gone to all this bother. For possessions of this kind get passed on - they go to the next man whose turn it is to rise to the top. Friendship, on the other hand, remains a firm and durable asset. Indeed, even if a man does manage to keep his hands on fortune's transitory gifts, his life will still remain unhappy if it is empty and devoid of friends." (p. 205)

"The reason why bad men cannot be friends with good, and good men with bad, is because of the enormous gulf of character and tastes that yawns between them." (p. 214)