For it does not follow that if differences in people’s propensities are due to natural and antecedent causes, therefore our wills and desires are also due to natural and antecedent causes; for if that were the case, we should have no freedom of the will at all.

Because it relates to character, called in Greek ethos, we usually term that part of philosophy ‘the study of character.’ But the suitable course is to add to the Latin language by giving this subject the name of ‘moral science.’

It is no proof of a great mind to give and to throw away one’s bounty; the true test of a great mind is to throw away one’s bounty and still to give.

Consider within yourself, whether you have always shown gratitude to those to whom you owe it, whether no one’s kindness has ever been wasted upon you, whether you constantly bear in mind all the benefits which you have received.

Seneca tells the story of when Socrates asked his friends for money to buy a cloak, and reminds us of our duty to bestow benefits on our friends before they even ask.

Wretched is he who can take pleasure in the size of the audit book of his estate, in great tracts of land cultivated by slaves in chains, in huge flocks and herds which require provinces and kingdoms for their pasture ground.

There is nothing which is hard to discover except those things by which we gain nothing beyond the credit of having discovered them. Whatever things tend to make us better or happier are either obvious or easily discovered.

The cynic Demetrius had an admirable saying about this, that one gained more by having a few wise precepts ready and in common use, than by learning many without having them at hand.

You do wrong if you are grateful only for the sake of your reputation, and not to satisfy your conscience.

Do you not see how powerful people are driven to ruin by the want of candor among their friends, whose loyalty has degenerated into slavish obsequiousness?