14. All things are, in our experience, common; in their continuance but for a day; and in their matter sordid. All things now are as they were in the times of those we have buried.
15. Things stand without, by themselves, neither knowing or declaring aught to us concerning themselves. What is it then that pronounces upon them? The ruling part.
16. It is not in passive feeling, but in action, that the good and evil of the rational animal formed for society consists. Similarly his virtue or his vice lies not in feeling but in action.
17. To the stone thrown up it is no evil to fall; no good to rise.
18. Penetrate the souls of men, and you will see what judges you fear, and how they sit in judgment on themselves.
19. All things are in change. You yourself are under continual transmutation, and, in some sort, corruption. So is the whole universe.
20. Another’s sin you must leave with himself.
21. The ceasing of any action, the extinction of any keen desire, or of any opinion, is as it were a death to them. This is no evil. Think again of the ages of your life; childhood, youth, manhood, old age. Each change of these was a death. Is there anything to dread here? Think now of your life as it was, first under your grandfather, then under your mother, then under your father; and, as you find there many other alterations, changes, and endings, ask yourself: Is there anything to dread here? Thus neither is there anything to dread in the cessation, ending, and change of your whole life.
22. Make swift appeal to your own ruling part, to that of the Universe, and to his who has offended you. To your own, that you may make it a mind disposed to justice; to that of the Universe, that you may remember of what you are a part; and to his, that you may know whether he has acted in ignorance or by design, and that you may also reflect that he is your kinsman.
23. You yourself are a part of a social system necessary to complete the whole. Accordingly, let your every action be a similar part of the social life. And if any action has not its reference, either immediate or distant, to the common good as its end, this action disorders your life and frustrates its unity. It is sedition like that of the man who, in a commonwealth, does all in his power to sever himself from the general harmony and concord.