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preference to the comforts of home and the admonitions of their father：
suffering any burden to be put upon them； so long as they may spite
their parents。
XIV。 Therefore； although men are generally governed in everything by their
own lusts； yet their association in common brings many more advantages
than drawbacks。 Wherefore it is better to bear patiently the wrongs they
may do us； and to strive to promote whatsoever serves to bring about
harmony and friendship。
XV。 Those things； which beget harmony； are such as are attributable to
justice； equity； and honourable living。 For men brook ill not only what is
unjust or iniquitous； but also what is reckoned disgraceful； or that a man
should slight the received customs of their society。 For winning love those
qualities are especially necessary which have regard to religion and piety
（cf。 IV：xxxvii。Notes。i。； &。ii。； IV：xlvi。Note； and IV：lxxiii。Note）。
XVI。 Further； harmony is often the result of fear： but such harmony is
insecure。 Further； fear arises from infirmity of spirit and moreover
belongs not to the exercise of reason： the same is true of compassion；
though this latter seems to bear a certain resemblance to piety。
XVII。 Men are also gained over by liberality； especially such as have
not the means to buy what is necessary to sustain life。 However； to give
aid to every poor man is far beyond the power and the advantage of any
private person。 For the riches of any private person are wholly inadequate
to meet such a call。 Again； an individual man's resources of character
are too limited for him to be able to make all men his friends。 Hence
providing for the poor is a duty； which falls on the State as a whole；
and has regard only to the general advantage。
XVIII。 In accepting favours； and in returning gratitude our duty must be
wholly different （cf。 IV：lxx。Note； IV：lxxi。 Note）。
XIX。 Again； meretricious love； that is； the lust of generation arising
from bodily beauty； and generally every sort of love； which owns anything
save freedom of soul as its cause； readily passes into hate； unless indeed；
what is worse； it is a species of madness； and then it promotes discord
rather than harmony （cf。 III：xxxi。Coroll。）。
XX。 As concerning marriage； it is certain that this is in harmony with
reason； if the desire for physical union be not engendered solely by
bodily beauty； but also by the desire to beget children and to train them
up wisely； and moreover； if the love of both； to wit； of the man and of
the woman； is not caused by bodily beauty only； but also by freedom of soul。
XXI。 Furthermore； flattery begets harmony； but only by means of the vile
offence of slavishness or treachery。 None are more readily taken with
flattery than the proud； who wish to be first； but are not。
XXII。 There is in abasement a spurious appearance of piety and
religion。 Although abasement is the opposite to pride； yet is he that
abases himself most akin to the proud （IV：lvii。Note）。
XXIII。 Shame also brings about harmony； but only in such matters as cannot
be hid。 Further； as shame is a species of pain； it does not concern the
exercise of reason。
XXIV。 The remaining emotions of pain towards men are directly opposed
to justice； equity； honour； piety； and religion； and； although
indignation seems to bear a certain resemblance to equity； yet is life
but lawless； where every man may pass judgment on another's deeds； and
vindicate his own or other men's rights。
XXV。 Correctness of conduct （modestia）； that is； the desire of pleasing
men which is determined by reason； is attributable to piety （as we said
in IV：xxxvii。Note。i。）。 But； if it spring from emotion； it is ambition；
or the desire whereby； men； under the false cloak of piety； generally
stir up discords and seditions。 For he who desires to aid his fellows。
either in word or in deed； so that they may together enjoy the highest
good； he； I say； will before all things strive to； win them over with
love： not to draw them into admiration； so that a system may be called
after his name； nor to give any cause for envy。 Further； in his
conversation he will shrink from talking of men's faults； and will be
careful to speak but sparingly of human infirmity： but he will dwell at
length on human virtue or power； and the way whereby it may be perfected。
Thus will men be stirred not by fear； nor by aversion； but only by the
emotion of joy； to endeavour； so far as in them lies； to live in
obedience to reason。
XXVI。 Besides men； we know of no particular thing in nature in whose mind
we may rejoice； and whom we can associate with ourselves in friendship or
any sort of fellowship； therefore； whatsoever there be in nature besides
man； a regard for our advantage does not call on us to preserve； but to
preserve or destroy according to its various capabilities； and to adapt
to our use as best we may。
XXVII。 The advantage which we derive from things external to us； besides
the experience and knowledge which we acquire from observing them； and
from recombining their elements in different forms； is principally the
preservation of the body； from this point of view； those things are most
useful which can so feed and nourish the body； that all its parts may
rightly fulfil their functions。 For； in proportion as the body is capable
of being affected in a greater variety of ways； and of affecting external
bodies in a great number of ways； so much the more is the mind capable of
thinking （IV：xxxviii。； IV：xxxix。）。 But there seem to be very few things
of this kind in nature； wherefore for the due nourishment of the body we
must use many foods of diverse nature。 For the human body is composed of
very many parts of different nature； which stand in continual need of
varied nourishment； so that the whole body may be equally capable of
doing everything that can follow from its own nature； and consequently
that the mind also may be equally capable of forming many perceptions。
XXVIII。 Now for providing these nourishments the strength of each
individual would hardly suffice； if men did not lend one another mutual
aid。 But money has furnished us with a token for everything： hence it is
with the notion of money； that the mind of the multitude is chiefly
engrossed： nay； it can hardly conceive any kind of pleasure； which is not
accompanied with the idea of money as cause。
XXIX。 This result is the fault only of those； who seek money； not from
poverty or to supply their necessary； wants； but because they； have
learned the arts of gain； wherewith they bring themselves to great
splendour。 Certainly they nourish their bodies； according to custom； but
scantily； believing that they lose as much of their wealth as they spend on
the preservation of their body。 But they who know the true use of money；
and who fix the measure of wealth solely with regard to their actual needs；
live content with little。
XXX。 As； therefore； those things are good which assist the various parts
of the body； and enable them to perform their functions； and as pleasure
consists in an increase of； or aid to； man's power； in so far as he is
composed of mind and body； it follows that all those things which bring
pleasure are good。 But seeing that things do not work with the object of
giving us pleasure； and that their power of action is not tempered to suit
our advantage； and； lastly； that pleasure is generally referred to one
part of the body more than to the other parts； therefore most emotions of
pleasure （unless reason and watchfulness be at hand）； and consequently the
desires arising therefrom； may become excessive。 Moreover we may add that
emotion leads us to pay most regard to what is agreeable in the present；
nor can we estimate what is future with emotions equally vivid。
（IV：xliv。Note； and IV：lx。Note。）
XXXI。 Superstition； on the other hand； seems to account as good all that
brings pain； and as bad all that brings pleasure。 However； as we said
above （IV：xlv。Note）； none but the envious take delight in my infirmity
and trouble。 For the greater the pleasure whereby we are affected； the
greater is the perfection whereto we pass； and consequently the more do
we partake of the divine nature： no pleasure can ever be evil； which is
regulated by a true regard for our advantage。 But contrariwise he； who is
led by fear and does good only to avoid evil； is not guided by reason。
Ap。XXXII。 （1） But human power is extremely limited； and is infinitely
surpassed by the power of external causes； we have not； therefore； an
absolute power of shap