HKB
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Often appears with: justice as a virtue · reason and the intellect · virtues · universal nature · the problem of evil and theodicy · the passions and the emotions · the nature and attributes of God · the fear of death · temperance and self-mastery · temperance and modesty · social duty · sincere devotion
Usually: detachment (5) · argument (4) · reflection (3) · exhortation (3) · confronting death (1) · injustice endured (1) · censure (1) · curiosity (1) · reverence (1)
“When God does leave it to a man, it has belonged to him since before his existence; it was already in the idea of him as still merely possible, before the decree of God which makes him to exist.” Gottfried Wilhelm Leibniz, Freiherr von, Theodicy · insight
He claims that no nature is inferior to art because arts imitate nature, and since universal nature is most perfect, justice arises as the foundation of other virtues.
13. How ridiculous and what a stranger he is who is surprised at anything which happens in life. 14. Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director (IV. 27). If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the div…
Marcus Aurelius advises giving up anxiety about appearing a philosopher, living according to nature’s demands, judging each action’s moral worth, and focusing on justice, modesty, and social duty rather than reputation.
nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy. 6. The nature of the universal has this work to do,--to remove to that place the things which are in this, to change them, to take, them away hence, and to carry them there. All things are change, yet we need not fear anything new. All things are famil…
Meditations reflects that people and their reputations become obsolete, then presses the reader to cultivate a just mind, charitable actions, truthful speech, and acceptance of whatever happens as ordinary and necessary.
discreet connection of things orderly and harmoniously disposed. There is then to be seen in the things of the world, not a bare succession, but an admirable correspondence and affinity. XXXVII. Let that of Heraclitus never be out of thy mind, that the death of earth, is water, and the death of water, is air; and the death of air, is fire; and so on the contrary. Remember him also who was ignorant whither the way di…
To reconcile scriptural claims with God’s salvation-will, Aquinas explains distinctions between antecedent and consequent will: God wills salvation absolutely in the qualified sense, while willing damnation by justice as a consequent.
of the consequent will. This distinction must not be taken as applying to the divine will itself, in which there is nothing antecedent nor consequent, but to the things willed. To understand this we must consider that everything, in so far as it is good, is willed by God. A thing taken in its primary sense, and absolutely considered, may be good or evil, and yet when some additional circumstances are taken into acco…
He distinguishes the rational mean from the real mean: the mean of moral virtues is rational because virtue conforms to right reason, but in justice the rational mean matches the real mean because it gives each person their due.
this sense every mean of moral virtue is a rational mean, since, as above stated (A. 1), moral virtue is said to observe the mean, through conformity with right reason. But it happens sometimes that the rational mean is also the real mean: in which case the mean of moral virtue is the real mean, for instance, in justice. On the other hand, sometimes the rational mean is not the real mean, but is considered in relati…
God commands justice, sincere prayer and devotion, and forbids excess in dress and consumption; it also says God does not prohibit beautiful adornment and pure provisions for believers and the Judgment Day.
swore that Allah would not show them mercy? (Unto them it hath been said): Enter the Garden. No fear shall come upon you nor is it ye who will grieve. S: Are these they about whom you swore that Allah will not bestow mercy on them? Enter the garden; you shall have no fear, nor shall you grieve. 007.050 Y: The Companions of the Fire will call to the Companions of the Garden: "Pour down to us water or anything that A…
He continues that leaving responsibility for destruction to the person is not malicious, since the fate is included in the person’s idea as a possible being and belongs to the decree that brings them into existence.
*Si mala sustulerat, non erat ille bonus.* One would need to have a bent towards perversity to say after this that it is more malicious to leave to someone the whole trouble and the whole blame of his destruction. When God does leave it to a man, it has belonged to him since before his existence; it was already in the idea of him as still merely possible, before the decree of God which makes him to exist. Can one, t…