Ingratitude is caused by excessive self-esteem, by that fault innate in all mortals, of taking a partial view of ourselves and our own acts, by greed, or by jealousy.

Someone may be a worthy person for me to receive a benefit from, but it will hurt them to give it. For this reason I will not receive it, because they are ready to help me to their own prejudice, or even danger.

No one incurs any obligation by receiving what it was not in his power to refuse; if you want to know whether I wish to take it, arrange matters so that I have the power of saying ‘No.’

As we refuse cold water to the sick, or swords to the grief-stricken or remorseful, so must we persist in refusing to give anything whatever that is hurtful, although our friends earnestly and humbly beg for it.

You should be satisfied with the approval of your own conscience; if not, you do not really delight in doing good, but in being seen to do good.

Since no impulse of the human mind can be approved of, even though it springs from a right feeling, unless it be made into a virtue by discretion, I forbid generosity to degenerate into extravagance.

The next point to be defined is, what kind of benefits are to be given, and in what manner. First let us give what is necessary, next what is useful, and then what is pleasant, provided that they be lasting.

Our ancestors before us have lamented, and our children after us will lament, as we do, the ruin of morality, the prevalence of vice, and the gradual deterioration of mankind; yet these things are really stationary.

Seneca reminds us that virtue ethics is about motivations and the improvement of one's character, not just about material help, as much as the latter may be needed.

What value has the crown in itself? or the purple-bordered robe? or the judgment-seat and car of triumph? None of these things is in itself an honour, but is an emblem of honour.