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What
proportion
of
it
I
make
up
.
That
you
are
part
of
nature
,
and
no
one
can
prevent
you
from
speaking
and
acting
in
harmony
with
it
,
always
.
10
.
In
comparing
sins
(
the
way
people
do
)
Theophrastus
says
that
the
ones
committed
out
of
desire
are
worse
than
the
ones
committed
out
of
anger
:
which
is
good
philosophy
.
The
angry
man
seems
to
turn
his
back
on
reason
out
of
a
kind
of
pain
and
inner
convulsion
.
But
the
man
motivated
by
desire
,
who
is
mastered
by
pleasure
,
seems
somehow
more
self-indulgent
,
less
manly
in
his
sins
.
Theophrastus
is
right
,
and
philosophically
sound
,
to
say
that
the
sin
committed
out
of
pleasure
deserves
a
harsher
rebuke
than
the
one
committed
out
of
pain
.
The
angry
man
is
more
like
a
victim
of
wrongdoing
,
provoked
by
pain
to
anger
.
The
other
man
rushes
into
wrongdoing
on
his
own
,
moved
to
action
by
desire
.
11
.
You
could
leave
life
right
now
.
Let
that
determine
what
you
do
and
say
and
think
.
If
the
gods
exist
,
then
to
abandon
human
beings
is
not
frightening
;
the
gods
would
never
subject
you
to
harm
.
And
if
they
do
n't
exist
,
or
do
n't
care
what
happens
to
us
,
what
would
be
the
point
of
living
in
a
world
without
gods
or
Providence
?
But
they
do
exist
,
they
do
care
what
happens
to
us
,
and
everything
a
person
needs
to
avoid
real
harm
they
have
placed
within
him
.
If
there
were
anything
harmful
on
the
other
side
of
death
,
they
would
have
made
sure
that
the
ability
to
avoid
it
was
within
you
.
If
it
does
n't
harm
your
character
,
how
can
it
harm
your
life
?
Nature
would
not
have
overlooked
such
dangers
through
failing
to
recognize
them
,
or
because
it
saw
them
but
was
powerless
to
prevent
or
correct
them
.
Nor
would
it
ever
,
through
inability
or
incompetence
,
make
such
a
mistake
as
to
let
good
and
bad
things
happen
indiscriminately
to
good
and
bad
alike
.
But
death
and
life
,
success
and
failure
,
pain
and
pleasure
,
wealth
and
poverty
,
all
these
happen
to
good
and
bad
alike
,
and
they
are
neither
noble
nor
shameful
--
and
hence
neither
good
nor
bad
.
12
.
The
speed
with
which
all
of
them
vanish
--
the
objects
in
the
world
,
and
the
memory
of
them
in
time
.
And
the
real
nature
of
the
things
our
senses
experience
,
especially
those
that
entice
us
with
pleasure
or
frighten
us
with
pain
or
are
loudly
trumpeted
by
pride
.
To
understand
those
things
--
how
stupid
,
contemptible
,
grimy
,
decaying
,
and
dead
they
are
--
that
's
what
our
intellectual
powers
are
for
.
And
to
understand
what
those
people
really
amount
to
,
whose
opinions
and
voices
constitute
fame
.
And
what
dying
is
--
and
that
if
you
look
at
it
in
the
abstract
and
break
down
your
imaginary
ideas
of
it
by
logical
analysis
,
you
realize
that
it
's
nothing
but
a
process
of
nature
,
which
only
children
can
be
afraid
of
.
(
And
not
only
a
process
of
nature
but
a
necessary
one
.
)
And
how
man
grasps
God
,
with
what
part
of
himself
he
does
so
,
and
how
that
part
is
conditioned
when
he
does
.
13
.
Nothing
is
more
pathetic
than
people
who
run
around
in
circles
,
"
delving
into
the
things
that
lie
beneath
"
and
conducting
investigations
into
the
souls
of
the
people
around
them
,
never
realizing
that
all
you
have
to
do
is
to
be
attentive
to
the
power
inside
you
and
worship
it
sincerely
.
To
worship
it
is
to
keep
it
from
being
muddied
with
turmoil
and
becoming
aimless
and
dissatisfied
with
nature
--
divine
and
human
.
What
is
divine
deserves
our
respect
because
it
is
good
;
what
is
human
deserves
our
affection
because
it
is
like
us
.
And
our
pity
too
,
sometimes
,
for
its
inability
to
tell
good
from
bad
--
as
terrible
a
blindness
as
the
kind
that
ca
n't
tell
white
from
black
.
14
.
Even
if
you
're
going
to
live
three
thousand
more
years
,
or
ten
times
that
,
remember
:
you
can
not
lose
another
life
than
the
one
you
're
living
now
,
or
live
another
one
than
the
one
you
're
losing
.
The
longest
amounts
to
the
same
as
the
shortest
.
The
present
is
the
same
for
everyone
;
its
loss
is
the
same
for
everyone
;
and
it
should
be
clear
that
a
brief
instant
is
all
that
is
lost
.
For
you
ca
n't
lose
either
the
past
or
the
future
;
how
could
you
lose
what
you
do
n't
have
?
