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  "map_content": "Neither is _philosophy_ only profitable to the public, but one wise man helps another, even in the exercise of the virtues; and the one has need of the other, both for conversation and counsel; for they kindle a mutual emulation in good offices. We are not so perfect yet, but that many new things remain still to be found out, which will give us the reciprocal advantages of instructing one another: for as one wicked man is contagious to another, and the more vices are mingled, the worse it is, so is it on the contrary with good men and their virtues. As men of letters are the most useful and excellent of friends, so are they the best of subjects; as being better judges of the blessings they enjoy under a well-ordered government, and of what they owe to the magistrate for their freedom and protection. They are men of sobriety and learning, and free from boasting and insolence; they reprove the vice without reproaching the person; for they have learned to be without either pomp or envy. That which we see in high mountains, we find in _philosophers_; they seem taller near at hand than at a distance. They are raised above other men, but their greatness is substantial. Nor do they stand upon tiptoe, that they may seem higher than they are, but, content with their own stature, they reckon themselves tall enough when fortune cannot reach them. Their laws are short, and yet comprehensive too, for they bind all.",
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  "map_content": "If it be true, that the _understanding_ and the _will_ are the _two eminent faculties of the reasonable soul_, it follows necessarily, that _wisdom_ and _virtue_, (which are the best improvements of these two faculties,) must be the perfection also of our _reasonable being_; and consequently, _the undeniable foundation of a happy life_. There is not any duty to which Providence has not annexed a blessing; nor any institution of Heaven which, even in this life, we may not be the better for; not any temptation, either of fortune or of appetite, that is not subject to our reason; nor any passion or affliction for which virtue has not provided a remedy. So that it is our own fault if we either fear or hope for anything; which two affections are the root of all our miseries. From this general prospect of the _foundation_ of our _tranquillity_, we shall pass by degrees to a particular consideration of the _means_ by which it may be _procured_, and of the _impediments_ that _obstruct_ it; beginning with that _philosophy_ which principally regards our manners, and instructs us in the measures of a virtuous and quiet life.",
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  "map_content": "Is this a time for us now to be playing fast and loose with idle questions, which are in effect so many unprofitable riddles? Our duty is the cure of the mind rather than the delight of it; but we have only the words of wisdom without the works; and turn philosophy into a pleasure that was given for a remedy. What can be more ridiculous than for a man to _neglect_ his _manners_ and _compose_ his _style_? We are sick and ulcerous, and must be lanced and scarified, and every man has as much business within himself as a physician in a common pestilence. \u201cMisfortunes,\u201d in fine, \u201ccannot be avoided; but they may be sweetened, if not overcome; and our lives may be made happy by philosophy.\u201d",
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  "map_content": "To tell you my opinion now of the _liberal sciences_; I have no great esteem for any thing that terminates in profit or money; and yet I shall allow them to be so far beneficial, as they only _prepare_ the understanding without _detaining_ it. They are but the rudiments of wisdom, and only then to be learned when the mind is capable of nothing better, and the knowledge of them is better worth the keeping than the acquiring. They do not so much as pretend to the making of us virtuous, but only to give us an aptitude of disposition to be so. The _grammarian\u2019s_ business lies in a _syntax_ of speech; or if he proceed to _history_, or the measuring of a _verse_, he is at the end of his line; but what signifies a congruity of periods, the computing of syllables, or the modifying of numbers, to the taming of our passions, or the repressing of our lusts? The _philosopher_ proves the body of the sun to be large, but for the true dimensions of it we must ask the _mathematician_: _geometry_ and _music_, if they do not teach us to master our hopes and fears, all the rest is to little purpose. What does it concern us which was the elder of the two, Homer or Hesiod? or which was the taller, Helen or Hecuba? We take a great deal of pains to trace Ulysses in his wanderings, but were it not time as well spent to look to ourselves that we may not wander at all? Are not we ourselves tossed with tempestuous passions? and both _assaulted_ by terrible _monsters_ on the one hand, and _tempted_ by _syrens_ on the other? Teach me my duty to my country, to my father, to my wife, to mankind. What is it to me whether Penelope was _honest_ or not? teach me to know how to be so myself, and to live according to that knowledge. What am I the better for putting so many parts together in _music_, and raising a harmony out of so many different tones? teach me to tune my affections, and to hold constant to myself.",
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  "map_content": "Now, to show you (says our author) how much earnester my entrance upon philosophy was than my progress, my tutor Sotion gave me a wonderful kindness for Pythagoras, and after him for Sextius: the former forbore shedding of blood upon his _metempsychosis:_ and put men in fear of it, lest they should offer violence to the souls of some of their departed friends or relations. \u201cWhether,\u201d says he, \u201cthere be a transmigration or not; if it be true, there is no hurt; if false, there is frugality: and nothing is gotten by cruelty neither, but the cozening a wolf, perhaps, or a vulture, of a supper.\u201d",
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  "map_content": "_Geometry_ teaches me the art of _measuring acres_; teach me to _measure my appetites_, and to know when I have enough; teach me to divide with my brother, and to rejoice in the prosperity of my neighbor. You teach me how I may hold my own, and keep my estate; but I would rather learn how I may lose it all, and yet be contented. \u201cIt is hard,\u201d you will say, \u201cfor a man to be forced from the fortune of his family.\u201d This estate, it is true, was my _father\u2019s_; but whose was it in the time of my _grandfather_? I do not only say, what _man\u2019s_ was it? but what _nation\u2019s_? The _astrologer_ tells me of Saturn and Mars in _opposition_; but I say, let them be as they will, their courses and their positions are ordered them by an unchangeable decree of fate. Either they produce and point out the effects of all things, or else they signify them; if the former, what are we the better for the knowledge of that which must of necessity come to pass? If the latter, what does it avail us to foresee what we cannot avoid? So that whether we know or not know, the event will still be the same.",
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  "map_content": "_Philosophy_ is divided into _moral_, _natural_, and _rational_: the _first_ concerns our _manners_; the _second_ searches the works of _Nature_; and the _third_ furnishes us with propriety of _words_ and _arguments_, and the faculty of _distinguishing_, that we may not be imposed upon with tricks and fallacies. The _causes_ of things fall under _natural philosophy_, _arguments_ under _rational_, and _actions_ under _moral_. _Moral philosophy_ is again divided into matter of _justice_, which arises from the estimation of things and of men; and into _affections_ and _actions_; and a failing in any one of these, disorders all the rest: for what does it profit us to know the true value of things, if we be transported by our passion? or to master our appetites without understanding the _when_, the _what_, the _how_, and other circumstances of our proceedings? For it is one thing to know the rate and dignity of things, and another to know the little nicks and springs of acting. _Natural philosophy_ is conversant about things _corporeal_ and _incorporeal_; the disquisition of _causes_ and _effects_, and the contemplation of the _cause of causes_. _Rational philosophy_ is divided into _logic_ and _rhetoric_; the one looks after _words_, _sense_, and _order_; the other treats barely of _words_, and the _significations_ of them. Socrates places all _philosophy_ in _morals_; and _wisdom_ in the distinguishing of _good_ and _evil_. It is the art and law of life, and it teaches us what to do in all cases, and, like good marksmen, to hit the white at any distance. The force of it is incredible; for it gives us in the weakness of a man the security of a _spirit_: in sickness it is as good as a remedy to us; for whatsoever eases the mind is profitable also to the body. The _physician_ may prescribe diet and exercise, and accommodate his rule and medicine to the disease, but it is _philosophy_ that must bring us to a contempt of death, which is the remedy of all diseases.",
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