They’re far more interesting and less childish in my opinion.

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Moral Essays, Volume I — Seneca | Harvard University Press

As far as we can, we ought to plead his case before our own bar: "Perhaps he was not able, perhaps he was unaware, perhaps he will still do so." Some accounts have been made good by a long-suffering and wise creditor who has kept them alive and nursed them by waiting. We ought to do the same; let us strengthen a weak sense of good faith. "I have wasted my benefit," you say. You fool, you do not understand when your loss took place! You wasted it, but at the time you gave it; {no_strings+} the fact has only now been revealed. Even in the case of those which seem to have been wasted, forbearance is often most valuable; the cankers of the mind, as of the body, must be handled tenderly. The string that might have been untied by patience is often snapped by a violent pull. What need is there of abuse?

Virtue ethics essentially focuses on creating a morally good character.

02/02/2018 · In Moral Essays, Seneca (c

Like those who are ungrateful and repudiate benefits, not because they do not wish them, but in order to escape obligation, are those who at the other extreme are too grateful, who pray that some trouble or some misfortune may befall those who have placed them under obligation, in order that they may have a chance to prove how gratefully they remember the benefit they have received. It is debated whether they are right in doing this, and act from a dutiful desire. They are very much in the same state of mind as those who are inflamed with abnormal love, who long for their mistress to be exiled in order that they may accompany her in her loneliness and

Another important moral in the scarlet letter is the sin and the guilt of the Hester Prynne.

While I agree that the girdle's most important function is the message it conveys about morality as it pertains to courtly behavior, I argue that the moral ideal the girdle sets is not higher than the knights achieve, but...

Error theory rejects the idea that there are objective moral norms and values that are independent of us....

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If the giver repents of his gift, if he says that he is sorry that he gave it, if he sighs, or makes a wry face when he gives it, if he thinks that he is, not bestowing, but throwing away, his gift, if he gave it to please himself, or, at any rate, not to please me, if he persists in being offensive, in boasting of his gift, in bragging of it everywhere, and in making it painful to me, the benefit endures, although it imposes no obligation, just as certain sums of money to which a creditor can establish no legal right may be owed to him though he cannot demand them. You have bestowed a benefit upon me, yet afterwards you did me an injury; the reward of a benefit should be gratitude, of an injury punishment; but I do not owe you gratitude, nor do you owe me my revenge - the one is absolved by the other. When we say: "I have returned to him his benefit," we mean that we have returned, not the actual gift that we had received, but something else in its place. For to return is to give one thing in return for another; evidently so, since in every act of repayment we return, not the same object, but the same value. For we are said to have returned money even though we count out gold coins for silver, and, even though no money passes between us, payment may be effected by the assignment of a debt and orally.

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3-vi. I time; for what is the use of my knowing whether the benefit that imposes no obligation remains a benefit. This is like the clever stupidities of lawyers, who declare that one can take possession, not of an inheritance, but only of the objects that are included in the inheritance, just as if there were any difference between an inheritance and the objects that are included in an inheritance./a Do you, instead, make clear for me this point, which may be of some practical use. When the same man has bestowed on me a benefit, and has afterwards done me an injury, ought I to return to him the benefit, and nevertheless to avenge myself upon him, and to make reply, as it were, on two distinct scores, or ought I to combine the two into one, and take no action at all, leaving the benefit to be wiped out by the injury, and the injury be the benefit? For this is what I see is the practice of our courts; you Stoics should know what the law is in your school. In the courts the processes are kept separate, and the case that I have against another and the case that another has against me are not merged under one formula. If anyone deposits a sum of money in my safekeeping, and the same man afterwards steals something from me, I shall proceed against him for theft, and he will proceed against me for the money deposited."
The instances that you have set forth, Liberalis, come under fixed laws, which we are bound to follow. One law does not merge into another law; each proceeds along its own way. A particular action deals with a deposit, and just as clearly another deals with theft. But a benefit is subject to no law, it makes me the judge. I have the right to compare the amount of good or the amount of harm anyone may have

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3 money. Very well, then! But you drove off his flock, you killed his slave, you have in your possession silver that you did not buy; having calculated the value of these, you who came into court as a creditor, must leave it as a debtor." So, too, a balance is struck between benefits and injuries. Often, I say, the benefit endures, and yet imposes no obligation.