be, directed by reason throughout the course of his life.

     17. The just person enjoys. the greatest peace of mind,
while the unjust is full of the utmost disquietude.

     18. Pleasure in the body admits no increase when once
the pain of want has been removed; after that it only admits
of variation. The limit of pleasure in the mind, however, is
reached when we reflect on the things themselves and their
congeners which cause the mind the greatest alarms.

     19. Unlimited time and limited time afford an equal
amount of pleasure, if we measure the limits of that
pleasure by reason.

     20. The body receives as unlimited the limits of
pleasure; and to provide it requires unlimited time. But the
mind, grasping in thought what the end and limit of the body
is, and banishing the terrors of futurity, procures a
complete and perfect life, and has no longer any need of
unlimited time. Nevertheless it does not shun pleasure, and
even in the hour of death, when ushered out of existence by
circumstances, the mind does not lack enjoyment of the best
life.

     21. He who understands the limits of life knows how
easy it is to procure enough to remove the pain of want and
make the whole of life complete and perfect. Hence he has no
longer any need of things which are not to be won save by
labor and conflict.

     22. We must take into account as the end all that
really exists and all clear evidence of sense to which we
refer our opinions; for otherwise everything will be full of
uncertainty and confusion.

     23. If you fight against all your sensations, you will
have no standard to which to refer, and thus no means of
judging even those judgments which you pronounce false.

     24. If you reject absolutely any single sensation
without stopping to discriminate with respect to that which
awaits confirmation between matter of opinion and that which
is already present, whether in sensation or in feelings or
in any immediate perception of the mind, you will throw into
confusion even the rest of your sensations by your
groundless belief and so you will be rejecting the standard
of truth altogether. If in your ideas based upon opinion you
hastily affirm as true all that awaits confirmation as well
as that which does not, you will not escape error, as you
will be maintaining complete ambiguity whenever it is a case
of judging between right and wrong opinion.

     25. If you do not on every separate occasion refer each
of your actions to the end prescribed by nature, but instead
of this in the act of choice or avoidance swerve aside to
some other end, your acts will not be consistent with your
theories.

     26. All such desires as lead to no pain when they
remain ungratified are unnecessary, and the longing is
easily got rid of, when the thing desired is difficult to
procure or when the desires seem likely to produce harm.

     27. Of all the means which are procured by wisdom to
ensure happiness throughout the whole of life, by far the
most important is the acquisition of friends.

     28. The same conviction which inspires confidence that
nothing we have to fear is eternal or even of long duration,
also enables us to see that even in our limited conditions
of life nothing enhances our security so much as friendship.

     29. Of our desires some are natural and necessary
others are natural, but not necessary; others, again, are
neither natural nor necessary, but are due to illusory
opinion.

     30. Those natural desires which entail no pain when not
gratified, though their objects are vehemently pursued, are
also due to illusory opinion; and when they are not got rid
of, it is not because of their own nature, but because of
the person's illusory opinion.

     31. Natural justice is a symbol or expression of
usefullness, to prevent one person from harming or being
harmed by another.

     32. Those animals which are incapable of making
covenants with one another, to the end that they may neither
inflict nor suffer harm, are without either justice or
injustice. And those tribes which either could not or would
not form mutual covenants to the same end are in like case.

     33. There never was an absolute justice, but only an
agreement made in reciprocal association in whatever
localities now and again from time to time, providing
against the infliction or suffering of harm.

     34. Injustice is not in itself an evil, but only in its