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  "map_content": "For virtue is open to all; as well to servants and exiles, as to princes: it is profitable to the world and to itself, at all distances and in all conditions; and there is no difficulty can excuse a man from the exercise of it; and it is only to be found in a wise man, though there may be some faint resemblances of it in the common people. The Stoics hold all virtues to be equal; but yet there is great variety in the matter they have to work upon, according as it is larger or narrower, illustrious or less noble, of more or less extent; as all good men are equal, that is to say, as they are good; but yet one may be young, another old; one may be rich, another poor; one eminent and powerful, another unknown and obscure. There are many things which have little or no grace in themselves, and are yet glorious and remarkable by virtue. Nothing can be good which gives neither greatness nor security to the mind; but, on the contrary, infects it with insolence, arrogance, and tumor: nor does virtue dwell upon the tip of the tongue, but in the temple of a purified heart. He that depends upon any other good becomes covetous of life, and what belongs to it; which exposes a man to appetites that are vast, unlimited, and intolerable. Virtue is free and indefatigable, and accompanied with concord and gracefulness; whereas pleasure is mean, servile, transitory, tiresome, and sickly and scarce outlives the tasting of it: it is the good of the belly, and not of the man; and only the felicity of brutes. Who does not know that fools enjoy their pleasures, and that there is great variety in the entertainments of wickedness? Nay, the mind itself has its variety of perverse pleasures as well as the body: as insolence, self-conceit, pride, garrulity, laziness, and the abusive wit of turning everything into _ridicule_, whereas virtue weighs all this, and corrects it.",
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  "map_content": "Virtue is divided into two parts, _contemplation_ and _action_. The one is delivered by institution, the other by admonition: one part of virtue consists in discipline, the other in exercise: for we must first learn, and then practice. The sooner we begin to apply ourselves to it, and the more haste we make, the longer shall we enjoy the comforts of a rectified mind; nay, we have the fruition of it in the very act of forming it: but it is another sort of delight, I must confess, that arises from a contemplation of a soul which is advanced into the possession of wisdom and virtue. If it was so great a comfort to us to pass from the subjection of our childhood into a state of liberty and business, how much greater will it be when we come to cast off the boyish levity of our minds, and range ourselves among the philosophers? We are past our minority, it is true, but not our indiscretions; and, which is yet worse, we have the authority of seniors, and the weaknesses of children, (I might have said of infants, for every little thing frights the one, and every trivial fancy the other.) Whoever studies this point well will find that many things are the less to be feared the more terrible they appear. To think anything good that is not honest, were to reproach Providence; for good men suffer many inconveniences; but virtue, like the sun, goes on still with her work, let the air be never so cloudy, and finishes her course, extinguishing likewise all other splendors and oppositions; insomuch that calamity is no more to a virtuous mind, than a shower into the sea. That which is right, is not to be valued by _quantity_, _number_, or _time_; a life of a day may be as honest as a life of a hundred years: but yet virtue in one man may have a larger field to show itself in than in another. One man, perhaps, may be in a station to administer unto cities and kingdoms; to contrive good laws, create friendships, and do beneficial offices to mankind.",
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